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DUKE 
UNIVERSITY 


LIBRARY 


CITY AND STATE OF NEW-YORK, 


: -y i . r ON THE 22d OF DECEMBER, 1820. e se are 

nee ; - ‘ * 
Hail ™ BEING . P' & 
| ‘HE SECOND CENTENNIAL CELEBRATION =| 


mi * 
he OF THE - 


LANDING OF THE PILGRIMS AT PLYMOUTH. 


4 


_ BY GARDIN: ER SPRIN G, D.D. 
e Pastor of the Brick Presbyterian Church in that City, : 


NEW-YORE: 


PUREISHED BY L, & F. LOCKWOOD, 154 & 177 Wisicicobide 


bien \f, Seymour, printer. Ph 
‘ cogteeaswa 


Oe is . 


Me 


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Kalvin g MERA a PERE Ee 
show rd Rett ge ae 


Bae ey leyceurre 


Ata special meeting of the Board of Officers of the New-England So- 
ciety of the City and State of New-York, held at the City Hotel on 
| Tuesday, the 26th day of December, 1820,—It was 


UNANIMOUSLY RESOLVED, 

g That the thanks of the Board be presented to the Rev. Doctor 
Spring, for the Sermon delivered at their solicitation on their Anni- 
versary of the 22d instant, and that he be respectfully requested to 
furnish a copy of it for the press: and that Gen. Stevens, President 
of the Society, Mr. Lewis, and Mr. Brackett, be a Committee to 
present the above resolution to the Rev. Dr. Sprine. 


Extract from the Minutes, 
AMHERST WIGHT, Secretary. 


—— 


New-York, 27th December, 1820. 
Rev. AND DEAR Sir, 
, In compliance with the above Resolution of 
» the Board of Officers of the New-England Society of the City and 
State of New-York, we have great satisfaction! in communicating the 
enclosed to you, hoping you will not hesitate to comply with the re- 
quest therein contained. We feel, from impressions made by the 
delivery, that a perusal of your impressive Discourse cannot fail to 
‘prove animating to patriotism, and enlivening/ to piety. 
With great respect and consideration, 
Your obedient servants, 


EBENEZER STEVENS, 
ZECHARIAH LEWIS, 
J. WARREN BRACKETT. 
Rey, Dr. Srrine. 
alle 
New-York, January 2, 1821. 
GENTLEMEN, 
I had hoped the very respectable Board of the New- 
England Society would have excused me from submitting the ensu- 
ing discourse to the public eye; and it is not without much diffi- 
dence and hesitation that I now submit it to their disposal. 
I am, with the highest respect, 
Gentlemen, 
Your obedient servant, 


. GARDINER SPRING. 
Messrs, EBENEZER STEVENS, 
' ZeEcHARIAH Lewis, 
J. WARREN BracKketvr. 


7 
Le 
‘ 

; 
\ 


330535 . i 


SERMON. 


—=0b6=—> 
PSALM CVII. 7. 


And he led them forth by the right way, that they might go toacity 
/ of habitation. 


I resoice, my friends, that, after so many memori- 
als of the event we now celebrate, the time has arrived, 
when the Sons of the Pilgrims in this City, deem it a 
privilege publicly and in the house of prayer, to ho- 

nour the only wise God, in their rehearsal of scenes, 
which so often drew tears from the eyes and praises 
from the lips of their pious progenitors. Two hundred 
years ago this day, our forefathers landed on the shores 
of this Western World. We cannot but feel, that this 
event deserves a grateful acknowledgment and com- 
memoration. The ancient people of God, scattered 
as they had been in different portions of the globe, 
enslaved by one enemy after another, oppressed 
by difficulty and danger from every side, found no 
sweeter theme for their praise, than that eternal mer- 
cy to which they owed all their hopes, and that in- 
cessant guardianship which had so often interposed 
in miracles of mercy and judgment, to guide them to 
‘a city of habitation.” Their danger and their de- 
liverance are exquisitely set forth by the Psalmist in 
the touching imagery of travellers Jost in a pathless 
desert, wandering about this great wilderness world 


J | a... 


6 


as “ pilgrims and strangers on the earth,” but at last 
directed and conducted home. ‘The way in which 
they are Jed is often dark and mysterious ; but in the 
issue there is every thing to advance the praises of 
their guide and deliverer. 

Nor can we at once advert to a series of events 
more illustrative of these sentiments, than the course 
in which a wise Providence conducted our ancestors. 
The first settlers of New-England were descended 
from a highly respectable class of men, who took their 
rise in England, in the reign of Queen Elizabeth, and 
were called Puritans.* After the year 1662, when 
the famous Act of Uniformity was passed by the Eng- 
lish Parliament, requiring a solemn declaration of 
assent to every thing contained in the book of 
Common Prayer, and the administration of the Sa- 
craments, they were called Non-Conformists, and 
since that period they have been more commonly call- 
ed Dissenters. 

Europe was not without the expectation of a par- 
tial reform as early as the fourteenth century. Not 
far from this period, the authority and influence of 
the Roman Pontiffs began to decline ; and in the fif- 
teenth century, some attempts at reformation were, to 
say the least, the ostensible objects of two important 
Councils of the Latin Church.t No serious advance 


* The title Puritans appears originally to have been a term of reproach. 
Mr. Neal, in his history of these excellent men, remarks, “If a man main- 
tained his steady adherence to the doctrines of Calvin and the Synod of 
Dort; if he kept the Sabbath and frequented sermons; if he maintained fa- 
mily religion, and would neither swear, nor ‘be drunk, nor comply with the 
fashionable vices of the times; he wascalled a Puritan.” 

“t+ The Council of Constance and the Council of Basil. 
The Council of Constance was assembled by the Emperor Sigismund, in 


1414; and after sitting three years and six months, was dissolved in April, — 


* 


gee Sten 


7 


was made in this cause, until the shameless profligacy 
of the Popes, andthe martyrdom of several distinguish- 
ed witnesses* for the truth, together with the firmness 
and increase of the Lollards in England, and the 
Hussites on the Continent of Europe, had prepared 
the way for Martin Luther to enter upon a work, 
which was destined not only to suppress the prepos- 
terous pretensions of Papacy, but to give an effectual 
and salutary influence to the Church of God for 
centuries to come. This memorable REFORMATION 
was established in the sixteenth century. The prin- 
ciples of the Reformed Church, as adopted by Luther, 
were extensively received in different parts of Ger- 
many; found very powerful abettors in Switzerland, 
Geneva, France, and Sweden ; and were introduced 
into England towards the close of the reign of Henry 
VIII, and during that of his successor, Edward VI. 
With the exception of the Eucharist, there was a hap- 
py agreement in the Reformed Churches on all the 
leading points of Christian theology ; and with the 
exception of the Church of England, there was also 
a very general concurrence in the essential principles 
of Church government. A lingering attachment to 


1418. The great design of this Council was to put an end to the schism 
which arose in the fourteenth century in consequence of a collision of senti- 
ment with regard to a successor to Gregory XI. A reformation of the 
Church, however, was one of the professed objects of this Council, though 
it was altogether defeated. 

The Council of Basil was convened in 1431, under the Pontificate of Eu- 
genius IV. This Council sat twelve years; and though a reformation was 
one of its professed objects, it met with very little encouragement. 

* John Huss ane Jerome, of Prague in Bohemia, were. condemned and 
burnt alive by the Council of Constance. The same Council also condemn- 
ed the opinions of Wickliffe, who has well been styled ‘ the morning star of 
the Reformation,” and passed sentence that his bones should be dug up and 
burnt with his writings. 


. 


3 


the rites and ceremonies of the Latin Church, in se- 
veral of the Monarchs and Bishops who took a lead- 
ing part in the Reformation, and especially in Eliza- 
beth, in whose reign the Reformation was matured, 
operated as one of the causes in giving the Church of 
England its peculiar form of government. Among 
those, who manifested no small degree of zeal for the 
entire renunciation of the Popish ritual, and who ear- 
nestly contended for a purer reformation, both in dis- 
cipline and ceremonies, were the Pilgrims of New- 
England. Neither Elizabeth nor James manifested 
any predilection for the views of the Puritans ; but, 
on the other hand, became the advocates of a severe 
and rigorous uniformity, which obliged multitudes to 
resist the claims of the Establishment with a perseve- 
rance and decision of no bright augury either to their 
religious or civil tranquillity. Under the fairest and 
most sacred pretence, an effort was made, combining 
the power of Church and State, to impose and enforce 
restrictions upon the conscience, which well nigh 
proved the rock that severed the peace of England. 
Elizabeth was at heart averse to a pure reformation; 
and the enemy of the non-conformists ; and James, 
though early inclined to favour their cause, and though 
no prince was ever more able so to fayour it as 
to preserve the peace of the realm, was just pusil- 
lanimous and proud enough to become the mere crea- 
ture of Prelacy, and from the professed advocate of 
religious liberty, to avow himself its implacable foe. 
Toward the latter part of James’s reign, it became 
obvious that the Puritans could not remain with safe- 
ty in England ; and a little company from one of the, 
Northern Counties, composed principally of the 


. 


9 


Church under the pastoral care of the Rev. Richard 
Clifton, and his successor the Rev. John Robinson, 
contemplated a removal to Holland, which was ef- 
fected in the year 1607. After residing some time 
at Amsterdam, they removed to Leyden, where the 
kindness and hospitality of the generous Hollanders 
Was conspicuous, and will ever be cherished in grate- 
ful remembrance. But notwithstanding the securi- 
ty and peace which this retirement afforded them 
from the bitterness of persecution, their condition in 
Holland was not without difficulties of a very serious 
kind. The labour of becoming familiar with a strange 
language—the hardships necessary to a bare subsist- 
ence—the exposure of the rising generation to the 
dissipation, immoralities, and profligacy of a popu- 
lous city—together with the faint prospect of perpe- 
tuating a Church which they believed to be constitut- 
ed upon the model of apostolical simplicity,* led them 
to direct their thoughts toward the New World. 

It could not but be foreseen that their removal 
to America would be accompanied with the severest 
danger and deepest self-denial. ‘They were about to 


* The Puritans appear to have maintained a sort of Church government 
which was not strictly Presbyterian or Congregational; but which retained 
some of the principles of both. They believed, 

“ That every particular Church of Christ is only to consist of such as ap- 
pear to believe in and obey him— 

“ That they have a oe to embody themselves into a Church by contract 
er covenant— 

‘¢' That being thus embodied, they have the right of choosing their own 
officers, which are of three sorts, Pastors, or, Teaching Elders, Ruling El- 
ders, and Deacons— 

“ That these officers, being chosen and ordained, have no lordly. arbitra- 
ry, cr imposing power, but can only rule and ministex with the consent of 
the brethren.”? Prince's Chronology, vol. i. p. 92. 

Prince, in his New-England Chronology, complains of the charge that 
Br. Robinson and his followers were Brownists. Vide vol. i. p. 81. 


B 


10 


spread their sails on a boisterous ocean, and un~ 
der inclement skies to direct their course to an in- 
hospitable clime. After much consultation, and 
several seasons of special prayer for the divine di- 
rection and blessing upon their enterprise, they left 
Holland for England in July, 1620, and having made 
suitable preparations for the voyage, embarked for 
America on the 5th of August, of the same year, the 
whole number of adventurers being about one hun- 
dred and twenty.* After having been obliged, by the 
badness of the weather and the unsoundness of one of 
their ships, to return twice into port, they at length 
survived a tedious passage of suffering and hazard ; 
reached the harbour of Cape Cod on the 11th of No~ 
vember; about the middle of December arrived oppo-) 
site the town of Plymouth, and on the 22d of the 
same month, landed on the memorable rock so famed 
in the history of the Pilgrims of New-England. 
Their condition on landing was such as to call for 
the peculiar benignity of a superintending Providence. 
Without the limits of their patentt—enfeebled and 
sickly through the length and hardships of their voy- 
age—without shelter and without friends—before 
them a wide region of solitude and savageness—they 
were compelled to pitch their tents between the howl- 
ings of the forest and the storm of the ocean, and 


* The Rev. Mr. Robinson never himself’ removed to New-England. It 
was his intention to follow his congregation; but he died March 1, 1625, 
in the fiftieth year of his age, and at the summit of his usefulness. His wi- 
dow and children afterwards removed to Plymouth. 

+ Their design was to make a settlement on Hudson River, or in the ad- 
jacent country. For this they had obtained a patent: but they were carried 
beyond the precincts of the territory which had been granted to them, and’ 
were prevented from altering their course by the inclemency of the season. 

Robertson's History of America. 


i 


spend a dreary season. in burying their dead, and 
thinking of their homes. Like the pilgrims of other 
times, ‘‘ they wandered in the wilderness in a soli- 
tary way; they found no city to dwell in.” Not- 
withstanding the rigour.of the climate, and the seve- 
rities of a disease which had cut off nearly one half of 
the colony, very conspicuous were the divine guar- 
dianship and munificence toward these pious men.* 
Not only was their arrival beyond the limits of their 
charter a favourable disappointment, but large num- 
bers of the natives had been swept off by a pestilence 
which raged the preceding year; so that it was not 
only less difficult to repel their invasions, but more 
easy to obtain the means of a comfortable subsistence, 
and to form:such alliances as proved salutary to the 
colony for many years to come.T 

Such was the prosperity of the Plymouth colony, 
that large bodies of pious people in England began to 
make preparations for: settlements among their bre- 


———— 


* «* & combination of circumstances, singularly providential, is observa- 
ble in the settlement and preservation of these pious pilgrims in New- -Eng- 
land. On Hudson’s River and-its vicinity, the Indians were numerous, and 
had they not been disappointed with respect to their original design, probably 
they would have fallen a prey to savage cruelty. In New-England, Provi- 
dence had prepared the way for their settlement. The uncommon mortali- 
ty in 1617, had in a manner depopulated that part of the country in which 
they began their plantation. They found fields which had been planted, 
without owners, and a fine country round them, in some measure cultivated, 
without an inhabitant.. The winter broke up-sooner than usual; and early 
in the season, they entered into a perpetual league of friendship, commerce, 
and mutual defence with the Indians. ” TrumbulPs General History of the 
United States, vol. i. i 

+ The first Governor of Plymouth colony, was Mr. John Carver. He 


was among the emigrants to Leyden, who composed Mr. Robinson’s Church 


in that place. He was unanimously elected to this office by the colony, af- 

ter their arrival in Plymouth harbour, and before they” went on shore. He 

died on the 5th of April following, greatly lamented by the infant colony, 
Prince’s Chronolog. Hist. of New-England 


12 


thren in the West. Not only were the causes of their 
dissatisfaction by no means removed at home, but ad- 
ditional considerations began now to influence the Eng- 
lish government to increase the facilities of removing 
abroad. In the year 1628, a patent was granted toa 
company of knights, covering a large portion of Mas- 
sachusetts, which resulted in establishments at Salem, 
Charlestown, Boston, Dorchester, Watertown, and 
Roxbury. In March, 1631, a plan was set on foot 
for establishing a colony on Connecticut River; and 
in the prosecution of this design, several families re- 
moved from Dorchester, Cambridge, and Watertown, 
and commenced settlements at Windsor, Hartford, 
and Weathersfield. In November, 1635, Mr. John 
Winthrop, agent for Lords Say, Seal, and Brook, to 
whom the Connecticut patent had been granted in 
1631, arrived at the mouth of the river, built a fort, 
and commenced an establishment at Saybrook ; in 
April, 1638, a company from’ England ‘commenced 
an establishment at New-Haven; and in the same 
year, a branch of the Plymouth colony began a 
settlement in Providence, Rhode-Island.* Thus in 
less than twenty years from the first arrival at Ply- 
mouth, were the New-England colonies established, 
and in the enjoyment of a regular and prosperous go- 
vernment, and amid all the anticipations of a flourish- 
ing empire. In this short period, a world that-had 
been little else than the resort of beasts of prey, was 
turned into fruitful fields and pleasant ‘habitations ; 
and a forest that had swarmed with savage men be- 
came peopled with the sons of the Most High. 


#!Vide Trumbull’s History of Connecticut, and Trumbull’s History of the 
United States. , 


13 


- Such is the way in which the God of our fa- 
thers led forth the Pilgrims of New-England. 
‘¢ We have heard with our ears, O God, our fathers 
have told us what work thou didst in times of old; 
how thou-didst drive out the heathen with thy hand, 
and plantedst them; how thou didst afflict the peo- 
ple and cast them out.” As the difficulties which 
obstructed*the course of our ancestors, seemed to de- 
mand no common interpositions of favour ; so did the 
God of nations seem to “give his angels charge 
over them to keep them in all their ways.” When 
difficulties and darkness perplexed them, he “ sent 
out his light and his truth that they might lead 
them :” When they were hemmed in by enemies, he 
opened a passage for them through the sea: When 
they “wandered in the wilderness where there was 
no water,” he “ brought water out of the rock,” and 
rained down manna for them out of heaven. ‘“ He 
found them in a desert land, in a waste howling wil- 
derness; he led them about; -he instructed them; he 
kept them as the apple of his eye. As an eagle stir- 
reth up her nest—fluttereth over her young—spread- 
eth abroad her wings—taketh them—beareth them 
on her wings ; so the Lord alone did lead them, and 
there was no strange god with them.” 

A sensible writer on the uses of history, remarks, 
that ‘“‘ History tends to strengthen the sentiments of 
virtue, by the variety of views in which it exhibits the 
conduct of Divine Providence, and points out the 
hand of God in the affairs of men.” I do not see 
how any man can deny the agency of the Supreme, 
in upholding and directing all things, who considers 
the supremacy he’ exercises “ in increasing the na- 


14 


tions and enlarging them ;. in, enlarging the mations 
and straitening them again.” .How obyious to the 
most superficial observer, that the whole course of 
our venerable forefathers was the result of the divine 


purpose, lay under the divine inspection, and, was-di- 
rected by.a divine and omnipotent hand. ‘There was. 


no slumber te his eye, no intermission to his/agency 
andcare. ‘There was nothing fortuitousdn any, one 
occurrence connected with this humble, yet magnifi- 
cent enterprise. Events, which a superficial observer 
would have been tempted to pronounce unimportant 
and accidental, flowed from design, and im the issue 
were seen to be invested with real importance. 
But what we design to bring into view in this part 
of our subject, is, that this enterprise was under the 
guidance of a Providence not only particular and 
constant, but singularly wise.. ‘The.settlement of 


New-England was designed to haye a very important. 


influence on the character, prospects, and usefulness 
of the American nation. I speak not of that hardihood 
and enterprise, which distinguishes the physical cha- 
racter of New-England, and which is felt.in different 
parts of the land to the present period ; but of the ope- 
ration of those moral causes which haye acted so pow- 
erfully, not only on their own immediate descendants, 
but on this risen. and extended empire. You will 
allow me, then, . iddwpeods 

In the first place, to call your attention to the influ- 
ence of this event on religious liberty. It was not un; 
til lately, that even in Protestant countries, the spirit 
of intolerance in matters of religion was deemed no 
constituent part either of good government or vital 
godliness. When we consider what human nature is, 


75 


and what the world has seen, we may well suppose, 
that this was not a lesson to be learned at once. From 
the age of Saul of Tarsus down to the oppressions of 
Archbishop Laud, the visible Church has contained 
within her own bosom’men, who under the specious 
pretext of zeal for the truth, have disregarded and 
trampled under foot the most sacred and important 
rights of man. ‘The Reformation did much to weaken 
prejudices, which were founded in ignorance and su- 
perstition, and to advance and establish the principles 
of religious liberty ; but the rights of man, as a mo- 
ral being—as a ‘creature bound by the laws of Jesus 
Christ, were not in a good degree understood, until 
the catastrophe of the scene, which was exhibit- 
ed in the days of James and Charles, and which is- 
sued in the expulsion of the Pilgrims of New-Eng- 
land. The contest of the Puritans was one into 
which they were drawn with reluctance, and was a 
contest for principle. It was not so much their oppo- 
sition to ecclesiastical establishments, or their invete- 
racy toward the Church of England, but their love of 
‘¢ pure and undefiled religion,” and their purpose to 
enjoy it, that constrained them to leave their native 
shores. ‘To adopt the language of what may with.no 
impropriety be called their own manifesto,— That 
the inspired Scriptures contain the true religion— 
that nothing is to be accounted the Protestant reli- 
gion, respecting either faith or worship, but what is 
taught in them—that every man has the right of judg- 
ing for himself, of trying doctrines by them, and of 
worshipping according to his apprehension of the 
meaning of them’”’*—these were the sentiments, which 


* Prince’s New-England Chronolosy, p. 91. 


16 


inspired them with so much self-denial and it 
ty; and which, notwithstanding their com] 
weakness, they resolved, under God, should never be 
renounced. el pet 
In those countries where the principles of religious 
toleration have acquired their maturity, the con- 
stitution and laws smile with equal favour and pro- 
tection on all sects and denominations. _If the law of: 
the land lay me under no restriction, as to the doc- 
trines I shall believe and the duties I shall practise ;, 
if in the form of my worship they leave me to the, 
dictates of .my own .conscience, and to my present: 
and eternal responsibilities ; I surely enjoy all the re- 
ligious liberty, which an honest man can desire. « I: 
will not ask that my opinions should escape the or- 
deal of. severe discussion, or that my conduct should 
be exempt from scrutiny and censure, where. it 
deviates from the line of rectitude ; I will not plead 
for that ‘¢ magnanimous liberality” which exults 
in indifference to all opinions, and which is satis- 
fied only with contempt of the truth: nor will J 
complain of the vigilance and_ fidelity: with: which 
the constituted authorities of the Church throw the 
shield of her maternal discipline around “ the faith 
once. delivered to the saints.” And if, on the 
other hand, I may be allowed a candid examination’ 
of.the sentiments of others; if I may disapprove: 
and censure what in my judgment demands censure 
and disapprobation: and if, in the enjoyment of 
these rights, no sect or persuasion can claim any pre- 
eminence, except what it derives. from the validity 
and excellence of its principles, what is this “but 
religious liberty? We are not insensible that there 


17 


are those who “ complain that they have no religious 
liberty, unless they have liberty to have no religion 
at all.” It is somewhat amusing to see what impa- 
tience of contradiction, and what a morbid sensibility 
some men discover to every thing that looks like a 
discussion of their favourite creed ; and if we, my 
friends, have not become the abettors of this bigoted 
liberality, we owe much to the decision of our fore- 
fathers. With honest exultation, be it said, there is 
no spot on the globe where the rights of conscience 
are more sacredly revered than in New-England. 
There every man thinks for himself on subjects of 
the greatest moment. The spirit of discussion and 
inquiry is encouraged to an extent almost without a 
parallel; and if the Church had been as watchful 
in the exercise of a vigorous discipline on the one 
hand, as the State has been in guarding the rights 
of private judgment on the other, the benefits of 
this spirit would have been extended with fewer of 
its evils. 1 am well aware that liberty of conscience 
is one of those things which is easily abused ; but 
when [| consider the mischiefs, which an intolerant 
spirit has spread through the earth, the groans with 
which it has filled all Europe, and the rivers of blood 
it has shed, I feel grateful to a good Providence that I 
am a descendant of the Pilgrims. [ ask no man to 
relinquish his opinions because they differ from mine, 
unless I can show him that they differ from the Bible. 
What I give, I claim; and what I claim, is the privi- 
lege of all. Painful as it was, the struggle of our fa- 
thers was not in vain. [t will not soon be forgotten 
in Britain, that the Dissenting interest once had. the 
Cc 


18 


ascendancy over the Establishment,* and that when 
royal oppression and ecclesiastical violence combined 
to bring in arbitrary power, both the Prince and the. 
Prelate were brought to the block. ‘That the Ame- 
rican States have not been so slow to learn, is in no 
small degree owing to the high sense which our fa- 
thers cherished of the rights of conscience. It is now 
an unquestioned axiom, that religious freedom is the 
sacred and inviolable right of every man, It is no 
longer disputed that a man may worship God aecor- 
ding to the dictates of his own conscience, and be 
notwithstanding entitled to the protection of the laws, 
and to all the immunities of a citizen. And what 
Christian, what patriot, but will rejoice that this most 
important principle has been so highly esteemed and 
so jealously guarded by the American people, that it 
holds a prominent place, not only in the several State 
Constitutions, but in the great bond of our National 
Confederation? Ever since the establishment of the 
Plymouth colony, the Western World has in this re- 
spect been unfolding a splendid and consoling pros- 
pect. At no period for these last two hundred years, . 
has the afflicted Church from any quarter of the globe 
looked in vain for a secure retreat, or the daughter of 
Zion been denied an inviolable asylum. a 
There is a second point of view in which the colo- 
nization of New-England may be considered very 
important ; and that is, the influence of this event 
on American literature. Piety may be fraught with 
the most benevolent desires, and in retired spheres of 
* The writer does not mean to say, the Dissenting a oe 
mally established by the English government; but that it had the popular 


ascendancy. In the latter part of the reign of Charles J, and until the re- 
toration of Charles If, it actually exercised a predominant influence. 


19 


action may mature and carry into effect the most be- 
neficent designs; but piety without learning, in a 
more extended’ province, accomplishes little, either 
for the honour of God, or the benefit of mankind. 
“Through wisdom an house is builded, and by un- 
derstanding it is established:” Lock up the trea- 
sures of knowledge from the great mass of the com- 
munity, and you doom. them to a condition of intel- 
jectual meanness and poverty, at no great remove 
from “the horse and the mule which have no under- 
standing.” Few have more sacredly felt the impor- 
tance of the general diffusion of learning and science, 
than our forefathers. A very respectable writer of our 
own country has remarked, ‘that it might be expected 
the colonists of New-England would be most early 
and zealous in their attention to literature. Their 
character both for learning and piety, and the cireum- 
- stances attending their establishmeat, were a sufficient 
pledge of their disposition to promote the interests of 
Knowledge, which they well knew to be one of the most 
important pillars of the Church as well as the State.””* 
It is no partial or extravagant representation to say, 
that they were men of vigorous talent, enlarged views, 
and uncommon learning.f America has not seen a 
more manly and gigantic race than that which took 


—— 


) * Miller’s Brief Retrospect of the Eighteenth Century. 


t There isa very interesting fact related by Prince, in his New-England 
Chronology, which redounds much to the honour of the Rev. Mr. Robinson, 
the patriarch of the Plymouth colony. Soon after the Curators of the Uni- 
versity of Leyden had invited Simen Episcopius, a professed Arminian, to 
the divinity chair in that institution, an event deeply deplored by the 
Churches, and especially by Polyander, the Calvinistic professor, Episco- 
pius published several Arminian Theses, which he engaged to defend against 
all opposers. Mr. Robinson, being earnestly requested by Polyander and 
the divines of the city to accept the challenge, consented to enter the lists 
with Episcopius, and completely foiled him, not merely once, but a second 0+ 


20 


possession of this western wilderness during the first 
century after the landing at Plymouth. There are 
not wanting at the present day, illustrious specimens 
of their native acuteness and patient research; which 
would reflect honour on any age, and which will 

preserve the American name from oblivion. ‘Tn vain 
will New-England now look for a Cotton, Hooker; 
Davenport, Mather, Mayhew, Norton, Oaks, Prince, 
Cutler, and Dickinson.* Nor were her worthies 
confined to any one class of men. The names of 
Winthrop, Eaton, Hopkins, Wolcott, and Prince, 


third time, in the presence of a numerous and learned assembly. Prince’s 
New-Engiand Chronology, p. 38. 7 


* The Rev. John Cotton came to this country in 1633, and was settled in 
Boston as colleague with the Rev. Mr. Wilson, the first minister in that 
place. While in England, he was chosen head lecturer in Emmanuel Col- 
lege; and became subsequently an instructor of young men designed for the 
ministry, some of whom were from Germany and Holland. He was a dis- 
tinguished critic in the Greek and Latin languages, and conversed with some 
facility in the Hebrew. 

The Rev. Thomas Hooker came to New-England in company with Mr. 
Cotton. He was first settled at Cambridge, and afterwards at Hartford. 
A very competent judge once said of him, that “he never met with Mr. 
Hooker’s equal, either in preaching or disputation.” 

The Rev. John Davenport was the first minister of New-Haven, and one 
of the founders of that colony. He was an universal scholar, and held the 
first rank asa preacher. The late Dr. Dwight used to remark, that Mr. 
Davenport did more than any other man to form the character of Connecti- 
cut. Such was the reputation of the abovementioned three gentlemen, that 
they received a pressing invitation to go over to England and assist in the 
deliberations of the Assembly of Divines at Westminster. 

Dr. Increase Mather was a native of New-England, and a paid of 
Harvard College, of which he received the Presidency in 1685. nad 

Dr. Cotton Mather was a native of Boston, and one of its first and best 
ministers. We was a man of vast learning, and his industry was even pro- 
verbial. It is said of him, ‘‘ that no person in America had so large a libra- 
ry, or had read so many books, or retained so much of what he read.” He - 
was familiar with the Latin, Greek, Hebrew, French, Spanish, and Iroquois 
languages. 

There were four Mayhews, men of eminence and usefulness,;—Thomas, 
John, Experience, and Jonathan,—all lineally descended from Governor 
Mayhew, of Martha’s Vineyard; of whom the first three, together with 


21 


among her laity, will long be remembered as 
the enlightened and. distinguished patrons of Ame- 
rican literature.* Such were the men who. made 


7 


their ancestor, were distinguished for zeal to promote the Gospel among the 
Indians. 

' The Rev. John Norton came over to this country in cempany with Gover- 
nor Winslow, in 1635. He was early settled at Boston, and afterwards at 
Ipswich, and afterwards again established at Boston. After the restoration 
of Charles II; Mr. Norton was one of the agents of Massachusetts appointed 
to go over to England to obtain the confirmation of their charter. He was 
an eminent scholar and divine. One of his friends used frequently to walk 
from Ipswich to Boston, a distance of thirty miles, to attend the Thursday 
Lecture, and would say, “ that it was worth a great journey to unite in gne 
ef Mr. Norton’s prayers.” 

The Rev. Urian Oaks was a native of England, but was educated at Har- 
vard College, and became the President of that institution in 1680. He 
excelled equally asa scholar, as a divine,and as a Christian. By his con- 
temporaries, he was considered as one of the most resplendent lights that 
ever shone in this part of the world. 

The Rey. Thomas Prince was the son of Thomas Prince, the Governor of 
Plymouth colony. He was colleague with Dr. Sewall in the Old South 
Church in Boston. In the opinion of Dr. Chauncy, no man in New-England 
had more learning, except Cotton Mather. 

The Rev. Timothy Cutler, D. D. was a native of Charlestown, Massachu- 
setts, and was inducted to the Presidency of Yale College in 1719. He was 
particularly distinguished for his acquaintance with oriental literature. 

The Rey. Jonathan Dickiuson was a native of Connecticut, and first Pre- 
sident of New-Jersey College. He was a man of learning, of distinguished 
talents, and much celebrated as a preacher. 


* The Hon. John Winthrop was one of the company which arrived at 
Salem in 1630. He was the first Governor of Massachusetts. 

The Hon. Theophilus Eaton accompanied Mr. Davenport to N oe Engine 
in 1637, and was the first Governor of New-Haven colony. 

The Hon. Edward-Hopkins was also in the same company with Mr. Da- 
venport. He-was one of the Governors of Connecticut, a benefactor of 
Harvard College, and the founder of a grammar schoo! both at New-Haven 
and Hartford. 

The Hon. Roger Wolcott, a native of Windsor, and Governor ef Con- 
necticut. 

The Hon. Thomas Prince was a native of England, and arrived at Ply- 
mouth in 1621. He was. chosen Governor of the colony in 1634. He was 
not only distinguisbed as a man of great worth and piety, but as the adyo- 
eate and patron of learning. He was the firm supporter of a learned and 
regular ministry, in opposition to lay preachers. By his decision in procur- 
ing reverues for the support of grammar schools, he rendered himself obnox- 


22 


those exemplary and benevolent efforts for theyfoun- 
dation and maintenance of those literary institutions, 
which have exerted so commanding an influence on 
the American character, which are felt to the remote 
limits of the Union, and which have given this youth- 
ful Republic a superiority and elevation above many 
of the older nations of the earth. “ 
Anxiously attentive to the general diffusion of sci- 
ence, our forefathers laid the basis of their exertions in 
the extended establishment of commonschools. It was 
as much a point of conscience with them, and it entered 
as really into all their plans of colonization, to furnish 
their posterity with the means of intellectual advance- 
ment, as to provide them with the means of daily and 
comfortable subsistence.* Nor may it be denied, 
that in consequence of the high estimation in which 
they held this plan of instruction, common schools 
have been set upon a more respectable footing, and 
cherished with a more paternal regard, in New-. 
England, than in any other portion of the globe, if 
we except perhaps Scotland. Beside their atten- 
tion to common schools, our ancestors also laid the 
foundation of those higher seminaries of learning 
which have been justly eoneidered among the bright- 
est ornaments of the land.t  ‘“ Accordingly, Roses 


——— ey 


ious to the clamours of the populace ; but was entitled to the praise of being 
the founder of public schools. Vide Mather’s Magnalia, and —_o 
graphical Dictionary. 

* In 1641, the Massachusetts colony enacted, that “If any do not t teach 
their children and apprentices so much learning as may enable them to read 
perfectly the English language, they shall forfeit twenty shillings.” Not 
long afterwards, a law was made, that when any town increased to thé 
number of one hundred families, they should set up a grammar school, the 
master thereof being able to instruct youth, so far as that AEST be fit- 
ted for the University. Miller's Retrospect. " 


+ The different Colleges of New-England are :—Haryard College, or the 


23 

the greater part of the seventeenth century, the 
literature of the American colonies was in a great 
measure confined to New-England.” For a series 
of years, New-England had the almost exclusive 
incumbency of the various seats of American learn- 
ing; and even now, with some very honourable ex- 
ceptions,* she furnishes the largest part of the teachers 
of our schools, the preceptors of our academies, and 
the Presidents and Professors of our Colleges and 
Universities. It is no enviable task to institute a 
comparison between this and other sections of our 
country, bat [ believe it will be found upon examina- 
tion that New-England has had her full share of au- 
thors in moral, physical, and political science, and 
those too of no disreputable character. 

The style of education is a subject to which our an- 
cestors paid early and particular attention. ‘That New- 
England has generally excelled the Southern and Mid- 
dle States in the study of Oriental Literature, and in 
mathematical and metaphysical science, is to be attri- 
buted to the high estimation in which the first colonists 
held the severer ‘studies, and the consequent influence 
of this predilection upon her literary institutions. In 
the estimation of our forefathers, religion excepted, 
nothing countervailed the weight, and dignity, and 
usefulness of a solid education. ‘“ Wisdom and know- 
ledge, and strength of salvation, were the stability 


— 


University of Cambridge—this is the oldest institution of the kind in North 
America, and was founded in 1638; Yale College, first established in 1700, 
and incorporated in 1701 ; Rhode-Island College, which received its charter 
in 1764; Dartmouth College, incorporated in 1769; Williams College, in- 
corporated in 1793; Bowden College, institutec in 1794; Middlebury Col- 
lege, founded in 1800 ; and the University of Vermont. 


* The College cf New-Jersey, founded in 1746, enrols among her alumni 
some of the most distinguished men of our country. 


24 


of their times.” Nor have the grand pillars which 
then supported-the fair fabric of public and indivi- 
dual welfare, though they have been subject to some 
decay, lost their original strength and beauty. The 
benign influence of learning has been widely dif- 
fused ; and if some of it has become vitiated, and | 
much of it superficial, it is no longer confined to 
the higher orders of men, but pervades very con- 
siderable portions of the community. Our infan- 
cy as a nation, our habits as a large commercial 
people, sedulously intent on gain rather than the 
pursuits of learning and science, together with the 
want of leisure and patronage, have operated as seri- 
ous discouragements to men of letters ; but notwith- 
standing these, the field of literature is still extending, 
while there is no diminution of that ardent and inqui- 
sitive spirit which prompts to indefatigable, and pa- 
tient, and bold excursions. Thanks to the God of 
our ancestors, that we are not dragging out our 
existence in the dark regions of sottishness and 
barbarism. Let any: man compare the Chalde- 
ans, Egyptians, Greeks, and Romans, with their 
ignorant and barbarous cotemporaries ; let him look 
at Europe since the revival of letters in the fif- 
teenth and. sixteenth centuries, and compare it 
with the ignorance of the tenth and eleventh centu- 
ries ; let him survey the present condition of Britain, 
Germany, and the United States, and contrast it with 
that of Africa, Russia, and Hindostan ; let him seri- 
ously advert to the influence of learning and science 
on the human character, and appreciate the distinc- 

tions it has made among nations and individuals ; 


25 


and he will discover the wisdom of Divine Provi- 
dence in the early settlement of New-England. 

But let us, in the third place, contemplate this 
event in a still more important attitude :—its opera- 
tion. on the extension and influence of the gospel. 
Most, if not all ecclesiastical historians, who have 
written since the commencement of the sixteenth 
century, have not failed to take notice of the disco- 
very of America, as an event, pregnant with inter- 
esting results to the Church of God. . President Ed- 
wards, in his. History of Redemption, remarks, that 
“we may well look upon the discovery of so great 
a part of the world as America, and bringing the 
Gospel into it,as one thing by which Divine Provi- 
dence is preparing the way for those glorious times, 
when Satan’s kingdom shall be overthrown through- 
out the whole habitable globe.” But, if the disco- 
very of the New World is an event of so much mo- 
ment in the progress of the great redemption; if 
America has been reserved as the theatre of scenes, 
which in their progressive developement are to hold 
an important place in the illustration of the Redeem- 
er’s glory ; it cannot be difficult for us to feel the sen- 
timent, that one of the earliest of these favourable 
indications was the migration of the Pilgrims of Ley- 
den to this western wilderness. 

Until that memorable day on which our forefathers 
landed at Plymouth, the Sun of Righteousness had 
never penetrated the dark climes of New-England. 
Sixteen centuries had passed away since the blood 
of propitiation was shed, and this vast continent, 
comprising a large part of the earth, remained 
in the undisturbed possession of the “ god of this 

. D 


26 


world.” Here, the “dark places of the earth were 
filled with habitations of cruelty.” It was a bleak, 
dreary abode, resembling the “ region of the shadow 
of death,” where millions were groping ‘‘ without 
God and without hope in the world.”* » It was the 
great empire of heathenism. My friends, “ the things 
which the Gentiles sacrifice, they sacrifice to devils, 
and not to God.” On the spot where you and I 
have enjoyed so many of the divine mercies, and’ be- 
held so much of the divine glory, the ‘dwellers in this 
wilderness” once made their children to pass through 
the fire unto Moloch. How long the prince of dark- 
ness would have quietly enjoyed his dominion, no 
mind can conjecture, unless Godin his holy pro- 


* The leading tribes of Indians that inhabited New-England at this 
time, were, 

1. The Pequots, or Pequods, a very warlike and potent people, who were 
scattered over Connecticut. Old Indians relate that in former times they 
could raise four thousand men fit for war. 

2. The Narragansits, inhabiting Narragansit Bay, They were a great 
people, and once able to arm more than five thousand men. ‘ 

3. The Pawkunnawkutts, living to the East and North-East of the Nar- 
ragansits, and scattered over the Plymouth colony. ‘I’hey originally con- 
sisted of about three thousand armed men, but were swept off in great num- 
bers by a pestilence which prevailed in 1612 and 1613. 4 7 ; 

4. The Massachusetts, inhabiting about Massachusetts Bay. This wibe 
was about as large as the erga A kutts, and shared the same fate from 
the epidemic in 1613. 

5. The Pawtuckets, lying on the North and North-East of the Massachu- 
setts, about as large a tribe, but almost totally destroyed by the great sick~ 
ness. 

Beside these, there were the inland Indians,—the Maquas or | Mawhawks, 
the Massawomeks, the Canada Indians, the Kennebeck Indians, and other 
tribes in the District of Maine and on Long-Island. 

‘Their religion was like the religion of other Gentiles. Some as their god, 
adored the sun; others, the moon; some, the earth; others, the fire, 
&c. &c. The prominent characteristics of their worship were obscenity and 
blood. Vide Gookin’s Historical Collections of the Indians in New-England, 
A copy of this work will be found in the library of the New: York His- 
torical Society. ~ + 


27 


vidence had raised up just such a race of men as ott 
progenitors, to disseminate the glorious Gospel in these 
ungenial climes. The Pilgrims of New-England were 
men who had pityon the heathen. Their spirit was the 
spirit of missions. They gloried in the prospect of plant- 
ing Churches, and propagating a heaven-born religion. 
It was this that mitigated the horrors of their persecu- 
tion at home, and that inspirited them with so much 
patience and heroismabroad. Among the early settlers 
of New-England, you not only find the Mayhews, but 
others of a kindred, if not a superior spirit. Elliott, 
that famed “apostle of the Indians,” was one of the 
chosen band that followed up the first colony ;* and 
Bourn, Treat, Sergeant, Edwards, Brainerd, and 
Hawley,t soon became either coadjutors or success- 
ors in the work. The prosperity of their labours 
was almost without a parallel. The darkness, the 
thick darkness, which covered the people, began to 


* The Rev. John Elliott, minister of Roxbury, Massachusetts, came to 
this country eleven years after the landing at Plymouth. He was intensely 
devoted to the work of evangelizing the Indians. He published the New 
Testament in the Indian language, and in a few years the whole Bible, and 
several other books. He established schools and Churches among them with 
great success ; and, after a life indefatigably devoted to this cause, died in 
the eighty-sixth year of his age. 


+ The Rev. Richard Bourn was one of the first emigrants from England, 
who settled at Sandwich. He was pastor of an Indian Church at Marsh- 
pee, which was composed of his own converts, and which was constituted by 
Elliott ard Cotton. He is deserving of honourable remembrance as a faith- 
ful and devoted missionary. 

The Rev. Samuel Treat was the first minister of Eastham, Massachusetts, 
and devoted much of his time and attention to the Indians. He had under 
him four Indian teachers, who read in separate villages on every Sabbath, 
excepting every fourth, when he himself preached the sermons which he pre- 
pared for them in their own language. 

The Rev. John Sergeant was a native of Newark, New-Jersey, and was a 
most faithful servant of Jesus Christ among the Houssatonnoc, or Stock- 


28 


flee away.* Yes, it has gone—and now, what*do 
we see? An army of ministers—a world of Bi-~ 
bles—I had almost said, a continent of Churches, — 
where, two hundred years ago, not a solitary mission- 
ary of the cross had ever trodden the desert, not a Bi- 
ble had blessed the cell of the savage, not a Church — 
had lifted its spire amid the trees of the forest. The 
war-whoop has céased, and the angel “ having the 
everlasting Gospel to preach unto them that dwell on 
the earth,” in his flight over this New World has ~ 
proclaimed, “ Glory to God 1 “ the rT — on 
earth, and good will to men.” : 
The spirit of evangelizing their fellow-men did not - 
soon forsake the bosom of our fathers, nor has it left 
the bosom of their children. It has lived from gene-— 
ration to generation ; it has diffused its blessings; it 
weit vi 


bridge Indians. He was succeeded by the Rev. Jonathan Edwards, td 
all whose excellencies as a scholar and a divine, we may add the labours ~ 
of six years as a missionary. 

The labours of David Brainerd are fresh in the recollection of ry friend 
of missions. Windies GBI H >» 

Gideon’ Hawley also isa name that ought not be forgotten. He com- 
menced his missionary labours at Stockbridge; thence made an excursion to 
the Mohawks; thence to the Oneidas and Tuscaroras; thence to the Six — 
Nations on thie Susquehanna river, devoting more than half a century in 
benevolent exertion to promote the salvation of the heathen. 

The Rev. Eleazer Wheelock, D. D. while a minister at Lebanon, Con- 
necticut, established an Indian school, where a number of Indian youth ~ 
were educated as missionaries. This establishment resulted in the founda- _ 
tion of Dartmouth College, of which Dr. Wheelock was the first President. 


* Previous to the death of the venerable Mayhew, about two-thirds of the 
inhabitants on Martha’s Vineyard were reckoned as ‘‘ ptaying Indians.” » 
There were thirty Indian ministers. In 1634, there were fourteen towns 
within the jurisdiction of Massachusetts colony, inhabited Pei these evan- 
gelized heathen. P ; ‘ 

For the substance of the information on this and the vaca page, vide 
Gookin’s Collections, Allen's Biographical Dictionary, and the agen Mis- 
stonary Regisler. ‘ave 


29 


hasmarked the course of the Pilgrims wherever they 
have gone. Let any man sit down to the sober cal- 
culation, and he will be convinced that a full share of 
the exertion which has been made by the American 
Churches, with the view of bringing back this lost 
and guilty world to God, may be attributed to the 
descendants of New-England. Nota few of those 
benevolent designs which have poured their blessings 
on mankind during the last century, and which have 
increased in number and become magnified in impor- 
tance within the last thirty years, were originated 
and brought to maturity, and have been preserved in 
progressive advancement. by the same active and per- 
severing class of men. New-England has been scat- 
tering her sons and her daughters, in untold numbers 
and rapid. succession, over this fertile continent ; and 
wherever they have been dispersed, the “‘ wilderness 
has blossomed as the rose, and the desert has become 
as the garden of the Lord.” 

While on this part of my subject, a thought occurs 
to which I wish it were in my power to impart all thé 
importance and urgency it demands. Our ancestors 
were men who were not ashamed of their depend- 
ence on the immediate and omnipotent influences of 
the Holy Spirit. They preached, they acted as 
though the motto of their every enterprise was, “ Not 
by might, nor by power, but by my Spirit, saith the 
Lord of hosts.”” They took great pains to bring for- 
ward, in the personality and divinity of his nature, 
and the efficiency and glory of his office, that Al- 
mighty Agent, who is commissioned in the method of 
redemption, to make ‘“‘the gospel the power of God 
unto salvation.” Their best adapted, their most self- 


80 


denying, their most vigorous exertions, they saw and 
felt were absolutely dependent on the Holy Ghost. 
And it is this thought that sunk them so often on 
their knees ; that excited such ardent and irrepressi~ 
ble desire for the salvation of men; that roused the 
spirit of confident and intrepid exertion, and that 
inspired their bosoms with the all-conquering sen- 
timent, confidence in God. . They were men whose 
hearts were set on revivals of religion. «Their 
Churches were early in the habit of looking up to 
God for the effusions of his Holy Spirit, and of set- 
ting apart seasons of prayer for this most desirable 
and important blessing. And many were the seasons 
of the outpouring of his Holy Spirit upon that favour- 
ed land. Very early after the establishment of these 


infant settlements, the presence of God was wonder-_ 


fully manifested in the years 1629, 1630, and 1637; 
and, in allusion to these seasons of merey, one of 
them says, “In those days God, even our own God; 
did bless New-England.”* | In the year 1680, there 
was a general revival of religion in Massachusetts, 
Plymouth, and Connecticut. About the year 1705, 
very remarkable were the visitations of redeeming 
grace to a portion of the Massachusetts colony. 
In 1679, 1683, 1696, 1712, 1718, and 1721, the 
blessing of God descended im a remarkable manner 
upon some of the Churches m the interior of Massa- 
chusetts and Connecticut.) In 1727, after the great 
earthquake throughout New-England, there was a 


> ORT iis 


* Gillie’s Historical Collections, vol. i. s “teal Mies b94 


t+ Ibid. vol: ii. t Ibid. vol. ii. $Ibid. haw 


31 


very general, deep, and saving impression upon the 
minds of multitudes in different parts of the coun- 
try.* In 1734, there was a general revival of reli- 
gion in Northampton, which extended to several 
towns in the county, and also to others in Connecti- 
cut.t About the year 1740, the Spirit of God 
attended the ministrations of the Rev. George 
Whitefield, in different parts of New-England and 
America; and the same influence also accompa- 
nied the labours of the Rev. William Tennent.t 
From the year 1740 to 1745, there was a signal ma- 
nifestation of Divine power, grace, and mercy, which 
ought never to be brought into view without senti- 
ments of sacred wonder and praise. Upwards of 
one hundred and twenty ministers, and sixty-eight in 
convention, bore public testimony of their firm per- 
suasion in the power, reality, and genuineness of this 
work ; and, at the close of their memorable attesta- 
tion, say, “ And now we desire to bow the knee in 
thanksgiving to the God and Father of our Lord Je- 
sus Christ, that our eyes have seen, and our ears 
héard such things.”’§ 
~The early days of New-England, my friends, were 
not days when revivals of rhe were reproached as 
the reveries of deluded fanatics, or the effect of 
priestcraft and ecclesiastical policy ; nor when good 


% Vide Preface to the third edition of Edwards’s Narrative, by Dr. Sewall, 
Mr. Prince, and others. 


+ Edwards's Narrative. 
t Prince’s Christian History, and Gillie’s Collections. _ 


§ This interesting document will be found at length in Gillie’s Historica! 
Collections, vol. ii, p. 306. 


82 


men stood aloof from them, because they were ap- 
prehensive that they savoured more of extrava- 
gance than solid piety. .No—they were not satis- 


fied without them. And it was for such scenes of : 


mercy that-a benignant Providence directed their 
course to this new world. For two hundred years 
New-England has been blessed with the effusions of 
the Spirit above any other section of our country, and 
these American Churches above any other section of 
the earth: The unction has been preserved and dif- 
fused. Different sections of the continent have been 
the theatre of these wonders ; and it appears to us, 
that one grand design of the colonization of the Pil- 
‘grims was, that the work of redemption should ulti- 
mately be carried forward on the ae scale in the 
western world. 

But there is an additional consideration, which we 
may not pass over in silence. ‘The wisdom of Divine 
Providence, in the removal of our ancestors, appears 
in a’ very interesting light, in the influence of their 
doctrinal belief and practical piety. In this respect, 
they were men of “ sterner stuff” than some of their 
puny descendants. In sentiment, they adhered ri- 
gidly to the doctrines of the Reformation. The doc- 
trine of. the, Diyine existence in a Trinity of Per- 


sons ;—the doctrine of the entire and complete sinful- _ 


ness of all mankind by nature ;—the doctrine of the 
atonement by the vicarious sufferings of Jesus 
Christ ;—the doctrine of regeneration, or the ne- 


cessity of a radical change of heart by the speciak 


agency of the Holy Spirit;—the doctrine of justifica- 
tion, by faith alone, in the imputed righteousness of 
the Son of God ;—the doctrine of the certain and 


SS, " 


33 


final perseverance of the saints ;—and the doctrine of 
the everlasting blessedness of the righteous, and the 
everlasting punishment of the wicked—are those 
which the fathers of New-England considered 
fundamental to the system of Redemption. The 
Confession of Faith, drawn up by the Assembly of 
Divines at Westminster, may be considered as a fair 
exposition of their creed. While they did-not bind 
themselves to a rigorous uniformity on all the numer- 
ous subdivisions of thought which are contained in so 
detailed a confession, they regarded this noble instru- 
ment as containing the great truths of the Bible, and 
as sufficiently explicit to distinguish the friends of our 
holy religion. from every class of errorists in the 
world.* Though professed Calvinists, they were men 
of true liberality and original investigation. They 
neither despised nor gave implicit confidence to bu- 
man authority ;f and their doctrines and their spirit 
have had no small influence on their descendants from 
generation to generation. New-England. has ever 


® This Confession was framed after the removal of our ancestors to this 
country. The Westminster Assembly was convened as a Council to the 
English Parliament in 1643. To show the high estimation in which the 
first Churches in New-England held the Westminster Confession, in the year 
1648 a Synod was convened, with the view of adopting a system of Church 
discipline, and in the course of their sessions, unanimously passed the fol- 
lowing resolution :—‘‘ This Synod having perused and considered, with 
much gladness of heart and thankfulness to God, the Confession of Faith, 
lately published by the Reverend Assembly of Divines in England, do judge 
it holy, orthodox, and judicious, in all matters of faith, and do therefore 
freely and fully consent thereunto for the substance.” 

+ There is an interesting fact in relation to the character and views of the 
Rev. Mr. Robinson, which I am gratified to present to the reader in this 
place. Prince, in his New-England Chronology, has a quotation from a 
work of Governor Winslow, in which he says, that ‘when the people of 
Plymouth parted from their renowned Pastor; he charged us, before God and 
his blessed angels, to follow him no further than he followed Christ. And if 
God should reveal any thing to us by any other instrument of his, to be as 


E 


34 


stepped forward the bold and successful adyoc bai 
the doctrines of the Reformation. She has fea 
ly driven them to their legitimate consequences ; fd 
within the last two centuries, has done more to illus- 
trate and defend them, than any other section of the 
Christian world. The New-England divines, though 
differing, as we might naturally suppose men of bold 
and independent thought would differ, in some points 
of minor moment, are generally Calvinists of the first 
grade, and able defenders of the faith.* Me 
Nor was the piety of our forefathers less conspicu- 


—$—. 


ready to receive it, as ‘ever we were to receive any truth by his ministry. For 
he was very confident the Lord had more truth and light to break forth out 
of his holy word. He took occasion also miserably to bewail the state of 
the Reformed Churches; who were come to a period in religion, and iy woul 
go no further than the instruments of their reformation. As for exan 

the Lutherans could not be drawn to go beyond what Luther saw ; auibnhe 
ever part of God’s word he had further revealed to Calvin, they had rather 
die than embrace it. And so, said he, you see the Calvinists: they sti 
where he Jeft them—~a misery much to be lamented. For though they were 
precious, shining lights, yet God had not. revealed his whole will to them ;— 
and were they now alive, they would be as ready to embrace further light, 
as that they had received. But withal, he exhorted us to take heed what we 
received for truth ; and well to examine, compare, and weigh it with other 
Scriptiwes, before we receive it. For, said he, it is not possible the Chris- 
tian world should come so lately out of such an antichristian darkness, and 
that full perfection of knowledge should break forth at once.””—P, 89, 90. 


* The New-England divines have usually, and I think without reason, 
been called Hopkinsians: but the fact is, they are decided and consist- 
ent Calvinists. As such Dr. Hopkins was always considered; and as such 
his followers were uniformly called, until the famous dispute in New-Eng- 
land about the means of grace, and the discussion of the question, Whether 
the Scriptures contain any promise of grace to the doings of the unregene- 
rate? Dry. Hopkins had good sense enough to espouse the negative of this 
question ; and, though the doctrine was far from being novel, from this cir- 
cumstance alone his disciples were denominated Hopkinsians. The wrifer 
is sensible of the importance to be attached to the principles of the new 
school; but that there is no such difference between Calvinists of the old and 
of the new school, as ought to separate brethren, is obvious from one fact,— 
The great body of both have agreed in panne ee Bible, 
and the Assembly’s Catechism. 


35 
ous than the purity of their doctrines. As though 
blessings were designed for this nation for a great 
while to come, her early colonists were not merely. 
good men, but some of the best men the world has 
seen. About to make this happy land the theatre of 
memorable displays of his mercy, the Great Hus- 
bandman planted it with the choicest vine. . “ He 
sifted three kingdoms, that he might plant. the 
American wilderness with the finest wheat.” <A 
very faithful historian says of them, ‘ There never 
was perhaps before seen such a body of pious people. 
together on the face of the earth.”* In all their de- 
signs and conduct, personal and public, they were 
men who appear to have been governed by the fear 
of God and the love of Jesus Christ. They felt the 
importance, saw the beauty, and enjoyed the conso- 
lations of true godliness. They were “children of the 
light and of the day ;” “ crucified to the world, and 
alive unto God ;” and, in their habitual conduct, soni. 
bited the enlightened and holy zeal of sincere. Chris- 
tians. Nor were they negligent in the performance of 
external duties. No people cherished a more sacred 
regard for the holy Scriptures ; none paid a more re- 
verential respect to the Lord’s day; none more 
punctual and profitable attention to family worship 
and the religious education of children. Nor was, 
their morality less uniform and consistent than: their 
religion.t It was the deep and’ thorough morality of 
the gospel, pervading alike the chair of magistracy, 


* Prince’s Christian History. 

+ When they left Holland, the magistrates of Leyden gare them this ho-» 
nourable testimony: “ These Englishmen have lived among us now these 
twelve years, yet we never had one suit or action against them.” 


36 


the pulpit, the bench, the workshop, and the 
Vice and immorality sought a distant retirement, and 
scarcely found a place among them.* And when in 
the progressive advancement of the colony, there ap- 
peared some symptoms of declension, the whole land 
was filled With alarm. Ministers and people, ru- 
Jers and subjects, were alive to the question, What is. 
to be done, that these evils may be reformed ?f 

Such was the character and influence of the primi- 
tive colonists of New-England. And can we, can 
these United States, can the world be too grateful, 
that this important section of the earth was first set- 
tled by such men? It was a concern of yast im- 
portance to the generations destined to inhabit this 
extended and fertile country, that its first settlers 
should be wisé and good. Had New-England 
received her first colonies from countries where 
the refirfements of modern philosophy had super-. 
seded the ‘religion of the Bible; where the faith 
and morality of the Gospel were a secondary con- 
cern, or the object of no concern; had her early 
colonists been a Laud, a Priestly, or a Belsham, 


oe , 
* Tn a sermon betard the House of Lords and Commons, and the Assem- _ 

bly of Divines at Westminster, the Rev Mr. Firmin, who had resided some 

time in this country, said, “* Ihave lived in a country seven years, and all 


that time I never heard one profane oath, and all that time I never did see. 
a man drunk in that Jand.” 


+ In 1679, the Massachusetts government actually called a Synod of all 
the Churehes in that colony, to consider and answer these two most impor- x 
tint questions :—1, What are the evils that have provoked the Lord to bring 
his judgments on New-England ? 2. What is to be done that so these evils 
may be reformed? Among their answers to the second question, the Synod 
advised the several Churches to an express and solemn renewal of | pe co- - 
venant with God and with one another. Immediately following thi 


the outpouring of the Divine Spirit in 1680.—Vide Gillie’s Historic Cot 
lections, vol. ii. p. 20. ‘ 


37 


instead of a Cotton, a Hooker, and a Davenport; 
had they been Atheists, Infidels, Jews, Socinians, or 
Universalists, rather than well-informed and humble 
Christians ; and New-England been issuing a race of 
corrupting errorists, rather than scattering far and 
wide a collection, of men who feared God and loved 
righteousness ; this anniversary would have kindled 
a very different flame in our bosoms, than that which 
now animates them, as we call to mind the faith and. 
virtues which have been cemented with our literary 
and moral institutions, and which were imbedded in 
the very foundation of our colony. 
That was a “right way,” a most wise Providence, 
that “led forth” our fathers to this wilderness. Fu- 
ture generations, and other centuries, my friends, will, 
appreciate it better than we. The spirits of the Pil- 
grims,—now the possessors of a richer inheritance,— 
now the inhabitants of a loftier and more command-. 
ing world,—can look down the “ descent of ages,” 
and appreciate it better than we., And could they 
tell us, I have not a doubt they would rehearse in our 
ears a catalogue of results, with which this memora- 
ble event cheers the prospect of their Rengressine 
eternity. , , 
In paying this tribute to New-England, let no one 
suppose, that, with all our filial partialities, we areigno-.. 
rant of her faults. Faults she would have, did she re- 
tain the primitive wisdom and integrity of the Pilgrims. 
But, my friends, in this survey of the footsteps.of Divine 
Providence in this favoured land, fromthe commence- 
ment of our national existence, truth obliges us to re- - 
cord, that her growth and prosperity, has been at-_ 
tended by a sensible and humiliating degeneracy. 


38 


There are not wanting men and _cominuiitis 
who retain much of the rigid virtue and high mo- 


rality of our forefathers ; but it cannot have’ hg 
ed the observation of any impartial apa f 
morality be regarded as our ancestors regarded 

it, that there is a manifest declension of public mo- 

rals in the different States of New-England. We ob- 

serve not now the purity and sincerity which so emi- 

nently distinguished the manners of our forefathers, 

and which dienified and adorned the age of New- 
England’s simplicity. That universal regard for the 

institutions of the Gospel which elevated the East- 

ern so much above their sister States ; which pervad- 

ed the old and the young ; which influenced the le- 

gislative, the judicial, and the executive departments 
of her government; which gave such dignity to . of- 

fice, and such energy to law ; and which on every 
side erected a bulwark against the encroachments 

of irreligion and licentiousness : is found now, with 

few exceptions, only on the page of some anti- 
quated statute book, or inscribed on the tomb of 
Puritanism. There has been also a growing in- 

attention to the religious and moral education of the 

young. Churches seem in a measure to have for- 

gotten to “ train up” their youth in the “ nurture and 

admonition of the Lord ;” and parents appear rather 

to have manifested a eit concern to ingratiate 

their children with the “ friendship of the world, 
which is enmity against God,” than to restrain them 

from unhallowed indulgences, and imbue their minds 
with a sacred regard for the principles and duties of 
piety. In many districts of New-England, there 

exists a serious and alarming deficiency of the ordi- 


39 


hary means of grace and_ salvation, occasioned no 
doubt, par tly by the rapid increase of population, but 
radically owing to that criminal apathy to spiritual 
want, which has not merely disregarded the de- 
mands of an increasing population, but has suffered 
towns and villages to lie waste, where the fathers of 
New-England assiduously scattered “ the seed of the 
kingdom,” and watered it with their prayers and their 
tears. The increase of religious sects is an evil of no 
inconsiderable magnitude ; and has had a baleful in- 
fluence, not only in disturbing the harmony and_di- 
minishing the strength of the Churches, but in sink- 
ing the sacred character of the Gospel in the view of 
multitudes who were taught to respect it, and in leav- 
ing others to pass with less remorse and censure into 
the neglect of all religion. The almost entire ne- 
glect oP Gospel discipline, is one of the features in 
New-England’s degeneracy, which greatly obscures 
her ancient glory. The greater part of her Churches 
have thrown aside those common bonds of union, 
which, in the days of our ancestors, contributed so 
much to purity of doctrine and mutual comfort and 
edification ; while a growing contempt of creeds and 
CORRES of faith has facilitated the encroachments 
of error, and given countenance to those who deny 
the essential truths of Christianity. It is obvious that 
this isan evil which crept into the Churches gradual- 
ly. For a long time, the people were much more 
Calvinistic in their principles than their ministers ; 
and not until many an art and subterfuge to conceal 
their sentiments,* and great vagueness and ambiguity 
in their public instructions, did the abettors of a loose 


* The Rev. Dr. Freeman, a distinguished Unitarian, of Boston, in a letter 


* 


40 


theology succeed in giving currency to sentiments 
which now distinguish some of the oldest and most 
respectable congregations in New-England ; and 
which has left comparatively few in her metropolis 

“upon the foundation of the Apostles and Prophets, 
Jesus Christ himself being the chief corner stone.””* 
It cannot be dissembled, that a very different faith 
is inculcated from some of the pulpits of New-Eng- 
land, from that for which our fathers bid adieu to 
their native land—encountered the perils of the 
ocean——became exiles, and which they trusted 
would be the hope and consolation of their chil- 
dren in future ages:—a faith, which so far from. 
being humbling to the pride of man, commends 
itself to the unrenewed heart, and constitutes pre- 
cisely the resting place for a mind awake to its 
obligations, and determined to maintain its rebellion 
against the Most High:—a faith, which the purest. 
self-righteousness demands, and with which the 
most unyielding impenitence is satisfied ;—a faith, 
which mocks at the seriousness and spirituality and 
self-devotement of true religion, and ~which consi- 
ders all the tenderness of an awakened conscience, 


to Mr. Lindsey, a man of the same stamp in England, writes—‘* I am ac- 
quainted with a number of ministers, particularly in the southern part of 
this State, who avow, and publicly preach, the Unitarian doctrine. There 
are others more caulious, who content themselves with leading their hearers, 
by a course’ of rational but prudent sermons, gradually and insensibly to 
embrace it. Though this latter mode is not what I entirely approve, yet it 
produces good effecls. For the people are thus kept out of the reach of these 
false opinions, and are prepared for the impressions which will be madé on 
them by more bold and ardent successors !”—Vide History of ae Uni- 
tarianism. J 

* It is supposed that the Commonwealth of Massachusetts contains idilin 
eighty Unitarian ministers. Probably about fifly of them openly avow 
their opposition to orthodoxy. There may be dwenty professed anti-Tri- 
nitarians in other parts of New-England,. 


él 


all anxiety for the salvation of the soul, all the so- 
lemnities of conviction for sin, as well as “all joy 
and peace in believing,” the object of ridicule and 
sarcasm ;—a faith which relaxes the obligations of 
personal and domestic religion; which makes no 
scruple in-allowing ministers and people an occa- 
sional indulgence in the more refined and fashion- 
able vices; and which often descends low enough 
to caricature the simplicity and purity of bet- 
ter days. Yes, all this is to be found in New- 
‘England—where the daughter of Zion was once 
“comely as Tirzah, fair as the moon, and terrible 
as an army with banners”—where our fathers en- 
-joyed such memorable effusions of the Divine Spi- 
rit, and beheld such illustrious exhibitions of the 
Divine glory—where so much has been accom- 
plished, and so mueh endured, to extend and per- 
_ petuate a “‘ pure and undefiled religion.” ‘There is 
something in the apostacy of these latter times to be 
bitterly bewailed ; and if it were not an apostacy 
that involves the rejection of all the essential articles 
~of the Christian faith ; all that is binding in the ple- 
nary inspiration of the Holy Scriptures ;* all that 
“is precious in the hopes of the Gospel; all that 
_is holy ina Christian walk and conversation ;f and 


* As conclusive evidence of the truth of this observation, we refer to the 
fact, that the Socinians of Boston are the known patrons of the “Impro. 
ed version of the New Testament.” One of their publications, The Gene- 
ral Repository, published at Cambridge, declares it to be “a version far 
more faithful, more correct, and more intelligible, than that in common 
use.”” And yet in this version, whole chapters of the Gospels have been re- 
jected, and nearly all the fundamental doctrines explained away. We might 
also advert to the disrespectful language with which even the ne of 
the Socinian party are taught to speak of the Epistles. 


+ Dr. Priestly himself acknowledges, that “a great number of the Unita- 


: F 


42 


all that is solemn in the retributions of the eternal 
world: the peculiarities of time and circumstance 
might, perhaps, at the present opportunity, with some 
justice be considered paramount to the claims of truth 
and religion. . But we dare not suppress the fact, and 
to us it is a source of the heaviest grief, “that 
many of the sons of the Pilgrims have forsaken the 
Lord ;” ‘“ have provoked the Holy One of Israel to 
anger ;”” “are gone away. backward.” 
Descendants of New-England! This is a day 
on which it becomes us, with high exultation, to 
commemorate the virtues of our ancestors; and 
by our adherence to the principles, and our attach- 
ment to the institutions, which they have intrust- 
ed to our care, prove to the world how worthy we 
are to be called their sons. Wherever your allot- 
ment may be cast, you have much to do, to revive, 
and defend, and perpetuate the spirit and influence of 
men “of whom the world was not worthy.” Your 
children, and your children’s children, “ will rise up 
and call you blessed,” as you tread in the steps of 
your fathers. Little de the advocates of a libe- 
ral religion and morality anticipate the influence 
of their views on future generations, or suspect that 
they are devoting their offspring to a system of faith 
and practice that will plant thorns on their dying pil- 
low, and embitter their reflections throughout eter- 
nity. “ Thus saith the Lord, Stand ye in the ways, 
and see, and ask for the old paths, where is the good 


vians of the present age, are only men of good sense, and without much 
practical religion : and there is a greater apparent conformity to the world 
in them, than is observable in others.” He also says, that “ he hopes they 
have more of a real principle of religion than they seemto have!” He fur- 
ther allows, “ that they are peculiarly wanting in zeal for religion.” 


4S 


“way, and waik therein, and ye shall find rest to your 
souls.” 

Christians of New-England! The events of the 
‘present day are calculated to prove your sincerity, 
-and to discover the secrets of your heart. ‘“ Watch 
unto prayer.” Alike fearless of the allurements of 
that modern catholicism, which chants forth the 
praises of its own liberality* only to betray the 
unthinking and the unwary, and fearful of that 
“philosophy and vain deceit,” where many a mind 
shoots ahead of its own expectations, and passes 
‘beyond the hope of recovery or return ;f “con- 
tend, earnestly, for the faith once delivered to the 
saints.” “Be ye holy, harmless, without rebuke, 
im the midst of a crooked and perverse generation, 
among whom ye shine as lights in the world.” 


* In a very excellent sermon, preached by the Rev. Dr. Samuel Miller, 
not long sinte, at the ordination of the Rev. William Nevins, as Pastor of 
the first Presbyterian Church in Baltimore, after expressing his views’of the 
‘¢ dreadful and soul-destroying errors of Arius and Socinus,” the Rev. au- 
thor subjoims the following note :— 

“The above language, concerning the destructive nature of the Arian 
and Socinian heresies, has not been adopted lightly; but is the result of se- 
rious deliberation, and deep conviction; and in conformity with this view of 
the subject, the author cannot forbear to notice and record a declaration 
made to himself, by the late Dr. Priestly, two or three years before the de- 
cease of that distinguished Unitarian. The conversation was a free and 
amicable one, on some of the fundamental doctrines of religion. -In reply 
to a direct avowal on the part of the author, that he was a Trinitarian and 
a Calvinist, Dr. Priestly said, ‘I do not wonder that you Calvinists enter- 
tain and express a strongly unfavourable opinion of us Unitarians. The 
truth is, there neither can, nor ought to be, any compromise between us. If 
you are right, we are not Christians at all; and if we are right, you are gross 
idolaters.’ And nothing certainly can be more just.” 


+ Dr. Priestly says of himself, ‘* He was once a Calvinist, and that of the 
strictest sect; then a high Arian, next a low Arian; then a Socinian; and 
in a little time a Socinian of the lowest kind, in which Jesus Christ is con- 
sidered a mere man, as fallible and peccable as Moses, or any other Pro- 
phet.” He also says, “ J do not know when my creed will be fixed ” 


44 


Ministers of New-England! ‘ Hold fast that you 
have received, let no man take your crown.” * “The 
time will come,” yea, is now come, “ when men will 
not endure sound doctrine ; but after their own lusts, 
shall they heap to themselves teachers, having iteh- 
ing ears, and shall turn away their ears from the 

truth.” | The prevalence, the deception, the disho- 
nesty of error, are no cause of despondency toj the 
friends of the “truth as it is in Jesus.” Perilous 
times may come; but in a little while, the Church 
shall put'on her glory. Do not dissemble; do not 
wrest the Scriptures from their native import; but 
seize on every opportunity to manifest your) adher- 
ence to the adorable mysteries of the Gospel. .Stand 
up to your work ; and be assured you have nothing 
to fear, but from the unfaithfulnéss of a shameful 
neutrality in a cause which is identified with your 
Redeemer’s glory. | 

Fellow-immortals! see how every thing is mea- 
suring out the span of human life, and hastening one~ 
generation after another to eternity. Before another 
century shall pass away, other men will walk these 
streets, and be invested with these possessions. ‘Be- 
fore another anniversary, the places which now 
know you may know you no more. Forget not the - 
God of your fathers.. Come out from the world, and 
live as “ pilgrims and strangers on the earth.” And 
in a little while, all your wanderings shall be over : 
chastened by the trials of earth, and exalted by the 
spirit of heaven, you shall be cache a rich, a. 
glorious inheritance, and enjoy the “ rest which re- 
maineth for the people of God.” AMEN. 


o 


* | A 


THANKSGIVING 
SERMON, 
DELIVERED 


NovemBer 27th, 1800. 


a ee eed SS eee 


ny NATHAN STRONG, 


MINISTER OF THE NORTH PRESBYTERIAN CHURCH IN HARTFORD. 
—————— a enn Se 
‘| ’ 


PUBLISHED BY DESIRE OF THE HEARERS. 


PDPUAPNAUPNP Ara 


HARTFORD : 


PRINTED BY HUDSON AND GGODWIN. 


1800. 


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7 


DREK ORES REC RCK Be BK BT ST I ee BER OS 


Lh SS 


a Dhanhagiving Sermon. 
c 7 . ‘ 


PSALM XVl- 4. 5. 6. > 


Tuer forrows fhall be multiplied that haften after 
another God : their drink-offerings of blood will I 
not offer, nor take up their names into my lips. 
The Lord is the portion of mine inheritance and of 
my cup: thou maintaine/t my lot. The lines ave 
fallen unto me-in pleafant places; yea, I have a 
goodly heritage. 


| ape David wrote this pfalm in the high ex- 
ercife of gratitude and confidence in God. 
He faid «‘ O God, in thee do I put my truft. Thou 
art my Lord,” and afterwards celebrated divine 
goodnefs in the bleflings he received. From the 
happinefs and prefervation he experienced, he deter- 
mined ftedfaftly to cleave to his divine benefactor ; 
andin the verfes Iread to you, plainly intimates the 
folly and danger of change when the Lord we have 
worfhipped, and the inftitutions under which we live 
have given us all the happinefs, that this world is 
capable of affording. He fays, “ their forrows fhall 


4. THANGSGIVING SERMON.) © 


be multiplied that haften after another God.”—Al- |) 
though they flatter themfelves with fome benefits, 
and rejoice in the profpect of freedom from many re- 
{traints, they are deceived and will find many forrows~ 
and unexpected difappointments from their folly: © — 
As for himfelf he faid “‘ thou art my God.” He.) 
found, that the lines had fallen to him in pleafant 
places, and that he hada goodly heritage, and there- 
fore determined not to go after {trange ornew Gods. 
Experience had taught him, that no better fituation — 
could be expected in this world, and he refolved not 
to rifk a happinefs in pofleflion, for the fancies of im- 
agination, or through that reftlefs{pirit of change 
and innovation, which hath plunged myriads of ©. 
men from a comfortable fituation into the depths 
of evil. ' Sei hb 
j Aint 

I ruink fomething may be extraéted from the 
verfes, whichIT have read asa text, that is very ap- 
plicable to our prefent condition ; and which leads ~~ 
to a train of contemplations, fuited to the occafion ~~ 
of this day.. We are met to recognize beforethe > 
Lord our manifold mercies, and to praifethe author; 
and it is, alfo, fitto guard ourfelves againft the 
lofs of them by following ftrange gods, and by chu- 
fing new inftitutions, and new opinions concerning 
the important obligations and duties of life and foei- 
ety. New opinions of God and religion, have an ~ 
extenfive influence upon every thing that relate 
morality ; and,whatever affeéts morality, hatha gen- 
eral influence upon fociety, in its powers, orders, ~ 
privileges, duties and happinefs. Change is dange- 
rous, leftit fhould be for the worfe. Many cuftoms — 
and opinions, which are fafe for mankind and for — 
their religious and temporal well-being, are fanétion- . 
ed more by experience than by any abftraét reafon- 
ings, of which the human mind is capable without = __ 
experience. A thoufand ideal fyftems for focial per- 
fection, and for ameliorating the condition of man- 


kind, and - for making. the’ way to Heaven eafier, 


THANKSGIVING SERMON. 5 
have been invented by the fanciful, the felf-confi- 
dent and the idle theorift, which, on experiment, 
have been found the ‘fruitful’ fources of affliction. 
Habits of thinking and aétingare one of the chief 
bonds’ in fociety ; and let them be broken, there is 
no fufficient principle in weak and finful men to 
preferve order; but every man’s hand will be againft 
his neighbour, and the noble creature man, as he 
calls himfelf, in fecking the perfection of his nature 
and of focial relations, “finks ‘to the deepeft imper- 
feétion. —Change, therefore, fhould be viewed on 
every fide before it is adopted, and the conftitutions 
of our fathers, in fentiments ‘and practice, which 
made them happy, fhould be reverenced until by 
very cautious attempts in experience, we obtain a 
demonftration that we are wifer than they. 

THERE are two general truths in the text, oecbeny 
it behoves us ferioufly to Cosaaees 


I. Tuat by having the Lord for the portion af 
our inheritance, the lines havefallen to us in pleafant 
places, and we have ‘had a goodly enter tye for whielt 
we ought to praife God this day. 


II. Txart if we haften after another or new gods, 
new inftitutions, and new opinions concerning ‘re- 
ligion, morality, and the higheft perfe€tion in foun 
‘ty, which this world admits, our forrows will ne- 
ceflarily be multiplied. 


Tue enfuing difcourfe is not meant to be pointed 
againft any denomination of profefling Chriftians, 
who ferioufly believe in God, the divine Redeemer, 
the holy Spirit who renews and fanétifies the hearts 
of finners, and the facred feriptures which contain a 
perfect rule of faith and practice ; but againft that 
dangerous infidelity which attempts the fubverfion 
of Chriftiain faith, and a godly converfation. 


J. By having the Lord forthe portion of our in- 


6 ee 


heritance, the lines are fallen to ui 
and we havea ey heritage, 

- Unper this branch of aes W 
er fome of the invaluable bleffings give me 
gracious providence. You obferve that the 
in celebrating his mercies calls them an inheritance 
and a heritage. The proper meaning of thefe words, 
is a patrimony or pofleffion derived from our ancef- 
tors and fathers, “The thought of thefe mercies be- 
ing an inheritance, Racha? his thank{givi sash 
made him more tenacious to retain them. - The fame 
God had been the covenant Lord of his pious ancef- 
try—had given them an excellent portion b h of 
éarthiy and heavenly bleffings, and tranfinitted down 
the rich inheritance to him. We ought to. _confider 
this fubje€t in the fame point of view. A yall 
our bleffings, the richeft are thofe, whic =ceit 
ed as aninheritance from our fatl ie fi 


their labour, confecrated by their prayer, 

by their blood, and arranged and mod: aoe 
beft manner that human wifdom could teach, to 
handed down asa  bleffed ne nd 


moft Sena te notice. We all 
WE ra Crecsarth dah MWe | blef- 
fings in great abundance. eA rates which, bu 
few generations paft, was found by” our father 
deep wildernefs, being cultivated by” the fh eat | 
their brows, and replenifhed by the labor of ¢ 
hands with the comforts ee a "of 
life, is given to the prefe nt generation of inhabi- 
tants.—A land filled with “all the fubftantial good. 
which the earth affords, and by the multi ude of : 
oductions and the regularity of i its Mie dyes 


‘the bleffing of Heaven, “perhaps, hi ther re uni- 
formly preferved from want and famine,” rs 
‘other in the world.—A land falubriou fave 

ble to the’ lives _ health of men, epting a 


THANKSGIVING SERMON. 7 


muft happen without the greateft care of prevention 
in the moft favorable climes, where multitudes are 
crouded together, New-England and the adjoining 
territories, have been extraordinary for healthfulnefs 
andincreafe. Paes Pia 


-Owrne to the plenty of our country and the in- 
ftitutions of fociety, there is {carcely fuch a thing as 
poor people among us, in, the fenfe that the word 
is ufed m almoft all other lands.—We are fenfible 
that rich and poor are comparative terms, and, con- 
fequently, do not mean exactly the fame condition, 
in all places. We alfo know, that by the operation 
of many caufes in civilized fociety, there will be an 
mequality of property. Some will poflefs more than 
is really neceflary for their comfort, while. others 
mult, as they go along, expend their whole earnings. 
But even thefe laft are not poor, in that deplorable 
fenfe of the word, in which millions are found in 
other lands. .Except a few, who are unfortunate by 
ficknefs and other extraordinary caufes, our poor, 
with, common, induftry, may be decently clad, 
can eat their wholefome meat and cleanly bread, and 
have fome fhare in the comforts, as well as a fuffi- 
ciency of the neceffaries of life.—In the common 
courle of things, induftry will give a competence to 
every family, and the fcanty meals, and total want 
of bread and meat, which are fpoken of as the lot 
of milhons elfewhere, are here unknown. 


In confequence of this plenty all are free. Free- 
dom is an invaluable right of all who are born a- 
mong us. If there be no force applied to enflave, 
and even if there be a civil conftitution, in its letter, 
favorable to the liberties of men ;, yet the abje& po- 
verty, of agreat part of the human race,, obliges 
them to make, in faét, a pledge of their freedom to 
obtain the neceflary food of life. This alfo with us 
is unknown. Our civil conftitutions, which aré fa- 
vourable to freedom—our cuftoms in fociety whic 


é | inaeeaeol 
ie a force equal to Jaw—th ence, whi 
_ may be obtained by induftry,, ner - wit he pul 


pase ge is formed in. ‘ch ze! 
ough life, permit all grades : 
think and act, with the indepen ndetce ¢ of 
and no man’s prone area crim ne, until th 
get, Diet hae and produce a icentio 


~ 


Bi “on andrew ote cies! 


Tue univerfal diffufion of cabaret ie i 


ranks of men, Is not only arich k Wiis 
Br 

tancewe have received, but peculiar t tous b beyo: aha > 
i 


part of the earth.—-Our fathers were careful to f found 


public inftitutions of fcience. The fpir of inquiry, 
e ear v f foun 1 


and the advantages flowing from tho 
tions of feience, together with ihe 
thatis enjoyed by all orders of n 
people and even the government ¢ “are 
age common {chools of inftruction ioe 
borhood.. The confequence. is, that 

_ of the pooreft underftand letters ar and fig 
asis neceflary for the ufeful arts and b 
The common fchool education of D v- 
with induftry and a found. conftitui ot ny 

_ the young family happy, | and if th ey pe 


PS 


_-good: conduct, wealthy in thei eir_ old | age. ¥ v 

_ planter has his little Lordthip, and there are 

. public nor private powers, ‘which. can va n 

maaagacl ihe gptiniall i Rial “ae “ri 
sh, as 


ae preferve their civil and religiou ! fi ree 
sqpetieaciged motive, with our forefathers, — 
_ grate a great ocean and fettle in a eres My. "Th ey 
_ found the object they fought, though i a plac cet oe 
» dreary and. uncultivated.—They j ‘joy: Tu hia ny brac 
and welcomed. the freedom. they _ had. fc nd, i 
- giving themfelves up. to contentment with the hard 
fare of a new fettlement in the wilder 
ted the'temple of civil and _religio sf ‘ i 
with their prayers conigerated if to. div 


& ‘a 


‘THANKSGIVING SERMON. 9 
tion, and the honor of Heaven, and tran{mitted it 
as the belt patrimony to their dear children.—We 
have received the dear bought poffeffion entire. 
Whenever attacked, through the blefling of God, 
it hath been defended. My hearers you now pof- 
fefs civil and religious freedom, in the greateft per. 
fection that it is enjoyed on earth ; and I do verily 
think, to as great perfection, in all effential matters, 
__as the depraved ftate of human nature admits. 


- Consiper, firft, your civil freedom. The necef- 
fity of fome laws in fociety will be acknowledged by 
all, who are not delirious through licentioufnefs, 
‘Thefe laws are the fame forall. ‘There are no dif- 
tinguifhed clafles of citizens exempted from an ob- 
ligation to obey, as is the cafe under arbitrary gov- 
ernments. There are none of the: people, through 
their poverty aud meannefs, caft out from the pro- 
teGtion of the law. There is the fame rule, the 
fame judgment for the high and the low—the rich 
and the poor—for the law makers and the reft of 
the inhabitants. Although thefe laws are made by 
a fele€tion of men, the choice of them is made fre- 
quently, and by the whole body of the people. In 
fuch a cafe, it is improbable that there will be un- 
wife laws, in any matter of momentous confequence, 
becaufe the interefts of the law makers and: of the 
electors are the fame ; and it is to be prefumed, that 
no man will knowingly ordain a law, that is againft 
the true and higheft interefts, both of himfelf and 
of his neighbor.—Still, as we know, that it be- 
longs to human nature fome times to err, if any un- 
wife ordinances be made, through inexperience or 
party fpirit, the freedom and frequency of elections 
is a certain remedy, and the venerable public, in the 
exercife of this right will foon do away the evil, 
unlefs prevented by an external force.—This will 
always be the cafe, while general knowledge is pre- 
ferved among the ag cama: ‘be occafional 


Fa 
~~ erate Ta whe 


o 


“~_ 


10 THANKSGIVING SERMON. 
commotions, and ambitious men may, for _afeafon, 
feem to fhake the public interefts; but the native 
common fenfe of the people, and that dependance 
and union of intereft, which neceflarily. take place, 
in fociety, will prevail in the end to nels -_tran- 
cpaillitye wh eer ghar 

WEEP ba 

Ban ctsun we have the highelt degree of religious 
freedom. There is nothing for which a great , part 
of mankind do more zealoufly contend, than liberty 
of confcience in matters of faith and religious prac- 
tice, and this for two reafons ; it regards the -happi- 
pinefs of both worlds, and they alone muft thare in 
the confequences of obedience or difobedience. 

Alfo, »as it is fuppofed, that God hath {pecially di- 
reéted men’s religious faith and practice, he is tobe 
obeyed according to their own. confcientious, under- 
itanding, and they can be anfwerable to no other. 
To -obtain liberty of confeience, was a principal mo- 
tive, which brought our fathers hither; and millions 
of the human race have died martyrs, to windicate 
the truth andthis natural right of man,» ‘This free- 
dom we-enjoy in the higheft perfection. .Wemay 
all profefs in-matters of faith as we pleafe,. and wor- 
fhip: ‘God. with. fuch rites and ceremonies, as are 
thought, bett. , Eyen. among good Chriftians, the 
_will, probably be a variety of fentiment in non-effen- 
‘tial things, and all denominations are eye to fol- 
dow: fact own b Opinions and rites. <i Rie iehese - 
32 fa GLEE - 
sllddeiaie R, we have received the ae religion 
and facred-{criptures, as part of this inheritance to all, 
*who will -accept and obey them. This is, in fact, 
the richeft part, of our mheritance. Earthly blef- 
Ames, great as they.are, bear no comparifon with the 
*bleflings which relate-to eternity. The providence 
of) ‘God, through the hands of our fathers, hath de- 
divered --to. us the. oracles of truth—the holya lay 
which.isto be obeyed for our prefentand et 
ithe »gofpel- of dinmaaseitie ond with all its divine 


THANKSGIVING SERMON. it 


\ do&trines and inftitutions—a fyftem of means for re- 
-ligious inftruction, and all the advantages which men 
can poflefs for fecuring an inheritance to come, that 
is incorruptible, undefiled and fadeth not. away.— 
How full of knowledge we be, concerning a multi- 
tude of points, both in belief and practice, of which 
men, in many other lands, are deeply ignorant ! 
The day ftar hath fhined from on high—the fon of 
righteoufnefs, of peace and eternal glory, hath 
arifen upon us. We have chriftian knowledge ; 
chriftian frinds and comforts ; and if we are obedi- 
ent, may ftand and look joyfully upon a a 
both temporal and eternal. . 


Imay add, that we ought to rejoice in the chrif- 
tian religion, as being in the higheft degree propi- 
tious to civil freedom and civilization in manners. ~ 

ALTHOUGH it be an indifputable fac that our 
blefled Redeemer difclaimed all temporal authority 
‘and emoluments, and did not intermeddle with the 
civil conftitutions of nations, yet his religion ftruck 
a moft fatal blow to the tyrannies of the world. 
Freedom will prevail, and tyranny and oppreflion 
cannot reign, among a people, who are all animated 
witha love and obedience to Chrift’s laws. While 
the chriftian religion is favorable to government, 
and reprefents it as a divine inftitution, abfolutely ne- 
ceflary for men in this finful ftate ; it alfo denounces 
the higheft difpleafure of God, againft all injuftice 
and opppreflion. It gives rules, for the condu& of 
thofe who have power, which, if obferved, would 
banifh unrighteous government from the earth. It 
gives rules to thofe who are under the authority of 
others, which will makethem obedient to all right 
eous inftitutions, render them peaceful citizens, and 
prevent all popular and licentious commotions. _ If 
aman, who i isa chriftian deed, in heart as well as 
in profeffion, hath any difcretionary powers in his 
hands, he will ufe them for the good of fociety and 
of individuals. If any human laws are- expreffed 


7" 


12 THANKSGIVING SERMON. 


cgwithout: caution, fo that they may be fpecioufly 
wrefted from their true intent, he will)dread fuch an 
aétion, as among the greateft of evils. ‘He will be a 

. father as well as a governor and judge to his people, 
and feek the public good in all his thoughts, words, 
and actions. Hence the hiftory of mankind will at- 
teft, that the chriftian religion, whenever believed 

and practifed in its purity, hath paeerinenon meer aon 
dition of men. ” 


Here, I am fenfible that Infidelity weil make i its 
outcry, and inquire—Hath not the church beenfull 
of tyranny? Hath it not enflaved even kings:and 
emperors, and aided the greatelt civil tyrants to op- 
prefs and flay millions of their’ people?» Certainly 
this can, be faid with truth, only. with reference to 
the church of Rome in its days of profperity?) But 
do not thofe, who fay and write thus, with a moft 
infidious defign again{t our religion, know that»the 
true chriftianity condemns all thefe things?) want 
not know, that our feriptures call thefe . 

- chriftian inftead of chriftian? That the nife, ‘pro- 
grefs, and fall of this antichrift were matter nr a 
prophecy in our facred writings ?. Do they not know, 
that our chriftianity hath been as much 
hated by, this anti-chriftian power asit now 1s by in- 
fidelity? Do they not know that our fathers and-we 
have fallen under the anathemas of that apoftatized 
body, and that by fetting the authority of general 
_ councils, and human. reafon and traditionabove: the 
authority of the {criptures, it bears a much greater re- 
‘femblance to modern infidelity than it doth to our 
_ chriftianity ? Do they not know, that the fathers of 
this country, who formed all our civil and religious 
inflitutions, were the moft:of all men oppofed to fuch 
a falfe church-—that’ they and their polterity,in ev- 
ery fueceeding generation, down to. this atime, have 


oppofed it by argument, by {eripture, bya -moft — 


. watchful policy i in every thing, -and by every means, 
except it be by. perfecution, which isin every cafe 


“THANKSGIVING:°SERMON. 13 


» unlawful? Do they not know, that the profeffors of 
-echriftianity in this land believe, that» the tyrannical 
» bodyy which hath falfely~ called: itfelf a church of 
‘Chnift, and which were guilty of the tyrannies allud- 
edto,»is by the exprefs word of prophecy devoted 
- to an utterand moftawful deftruétion; and that the 
threatning is now marvelloufly executing by the 
hands of infidelity ? “Thofe, who have not knowl- 
- edge enough to underftand thefe faéts and truths, 
ught not to fpeak or write on the fubject; and if 
they do knowthem, to reprefent our chriftianity or 
any of its mftitutions as dangerous to human liber- 
ty, is a moft infidious and falfe charge. Let all 
Chriftians bear it with meeknefs, knowing that they 
muft pafs through bad as wellas good report. But 
we do not think, that thofe, who fay fuch things. 
- concerning the chriftianity of this land, dare to be- 
lieve themfelves ; and that it isa’ love of licentiouf- 
nefs and a diflike of the purity and duties of religion, 
which opens their lips to defame the chriftianity of 
New-England. | 


_» Tris further known, that'the religion we have re- 
ceived from our forefathers, is moft friendly to civil- 
ized manners. The fact is, that civilization and 
chriftianity are fo intimately connected, that the lat- 
ter can neither be introduced nor exift among the 
moft favage people ; and whenever it hath been in- 
troduced among nations partially civilized, it hath 
completed the-cultivation of their minds and man- 
ners. I have given you fome outlines in a defcription 
of the bleffed inheritance we have received. Truly 
the Lord is the portion of our inheritance, the lines 
are fallento usin pleafant places, and we havea 

goodly heritage ! What wife man would with an ex- 
change! What man of found knowledge can point 

‘out a change for the better, unlefs it be by more te- 

-nacioufly adhering to the inftitutions that have been 
received, and living in better obedience to our holy 
religion ! Or what good man, in reviewing the rich- 


™4 THANKSGIVING SERMON, 


whe of our heritage, can refrain'this day from p pra ; 
ing the name of the Lord. But men dofometime 


appear to be infatuated in their errors Therefore for 


our admonition and fafeguard let us confider, ES: 
w 205 sails 

Ik Twat if we haften after another or ne 
new inftitutions, and new opinions’ concerning rele 


gion, morality, and the higheft perfeétion in fociety - 


which this world admits, our forrows will neceflarily 
be multiplied.—There are many more confideration 
rife in rh of this than I have now time to mentio1 


fetinga 

. Let us confider; that this wrotidi was never de- 
Sopa by its glorious author, to be ‘a ftate of per- 
fection. He hath affured us there will be many im- 
perfections, many difappointments, and many evils 
tobe borne. ‘This arifes from the imperfection, in 
which human nature will always be found, on’ this 
fide the grave. —When we look around on the nat 
tions of the whole world, in their prefent condition; 
and caft our eyes back on the page of ‘hiftory” to the 


beginning, and find that there is not, and never hath. 


been a. people, to whom, in all refpedts, the lines 
have fallen in more | pleafant places, or had a»more 
goodly heritage, it is a high prefumptive argument 
againft’ changing our God andour inttitutions.- Tt 
fhows the wifdom, the penetration; ‘the ‘virtue* of 
thofe anceftors, who delivered to us this inheritance. 
It fhows that the God they ferved-was able'to prote& 
them.—That the> religious: dotrines and practice, 
which they embraced, were’ fufficient to make men 
as happy and profperous, as- ‘they: can be if the préfent 
ftate of the world. Indeed, if we will attend to-the 
hiftory of our anceftors, in their’ feveral génerations, 
fince their fettlement-in-this’country, we hall find 


that all their attention and. policy -were turmedito the 
eftablifhment of the moft perfect fyftem of *civiland — 
religious freedom ; and they managed this matter, 


with wonderful fkill, to have the joint reign of law, 
government and civil and religious: liberty, and we 


THANKSGIVING SERMON. 5 


find, that they were as much guarded againft the 
licentioufnefs of the multitude without government 
‘on one hand ; as they were again{t the tyranny of a 
few on the other.—Now my hearers what wife man, 
knowing thefe things, would follow ftrange gods and 
change our inftitutions.—A change in- fuch a cafe 
mutt be for the worfe, and many forrows would haf- 
tily follow in its train. 


adly. Ir we look to the prefent ftate of the Eu- 
ropean nations, it affords a moft folemn argument 
againft needlefs changes and going after another 
God. a ON eit ts 
. Tuere was, and ftill continues to be much,in the 
ftate of moft of thefe nations which needed a change. 
The principles of civil and religious oppreflion were 
inwrought into their conftitutions, their laws, their 
rights of power and office. and their manner of ad- 
miniftration in almoft every department. This was 
an excufe for a revolution in many places, and 
made many excellent men join their hearts and hands 
to the work, who. have fince bitterly repented its. be- 
ginning. ‘They have found revolution a more un- 
manageable thing than they expected. But what- 
ever may arife from prefent, revolutionary principles 
in Europe, to advance the. happinefs of ages, to 
come; and however infinite wildom may overrule 
them for the future wellbeing of mankind, I think 
every candid man muft own that the prefent genera- 
tion havefoundmifery in the extreme,andthathuman 
forefight cannot conjecture when it will end. But 
allow there was need of European revolution in the 
fulleft extent, whatis that to us? If their heritage 
was corrupted and needed cleanfing bythe moft pain- 
ful means, doth it follow that ours, which isin a 
good meafure unpolluted, ought to be attacked on 
all quarters for the fake of experiment, and.to be in 
thefafhion of deftru€tion ? This iscourting the judg- 
ments of God, and feeking happinefs at the hands 
of mifery. . Doubtlefs God is nghteoys and, wile, 


16 THANKSGIVING’ SERMON. 


aiid wil, in his own time, bring a better ffate™% 
things out of the prefent moft convulfed one in 
old world.-But if we do not need fuch convulfic 
why fhould we tempt them’? and efpe 
why fhould we embrace thofe demoralizing p 

ples of irreligion, which God permits, ce he did 
the Prince of Babylon, to punifh thofe whom he 
will have to be punifhed ? Demoralizin g principles 
are like fire, they ceafe to burn when he fuel is 
expended. And if a better {tate of things fucceeds in 
Europe, it will not probably be, until the fire of 
infidelity is extinguifhed through a want of fuel to 
feed upon. When the objetts of men’s lufts, and 


the wealth and honor which they are ravifhing from 


hand tohand are deftroyed, then they may return and 
confider that there is a law—a government in the 
Univerfe, anda God who judgeth all the earth. 
Why thould we tempt fuch evils by Reig 4 
— of impiety and irreligion. © ; ee 

3dly. As the laft 'reafon agaiait going wrth ano- 
her or new gods, new inftitutions, and new opinions 
in morality and religion, Imaymention, the threaten- 
ings of the true and everlafting Jehovah againft all 
who forfake him. God, in his word, fpeaks of hea- 
then nations as objects ‘of his difpleafitre, although 
they never had his chara¢ter, will and laws as con- 
tained in his word ; but he bears much longer with 
them than he will with thofe who have apotte 
from the faith and practice of true religion. Be- 
hold! what an awful monument of judgment anci- 
ent Ifrael have become to the world! ‘They hada 
goodly heritage, but they hafted after another god, 
and their forrows have been multiplied beyond any 
other example ; and one end of a wife providence 
in keeping them diftin& from other people, is to net 
them to the world as an objeét of divine ven 


= 


The Sadducees were infidels, the Pharifees lk 


mere formalifts in duty, and the great body of the 
people wholly unprincipled; and thus to degenerate 


THANKSGIVING SERMON. __i7 


_ ade them worthy of all God’s judgments. And 


7 


if we forfake the Lord—if we reje& the.chriftianity 
that hath been delivered to us—if we drink in a 
demoralizing infidelity—if we difcard the former 
principles and opinions concerning God, or his mo- 
ral government, and the duties of a pious life—if we 
break up our old inftitutions of religion, order, and 
government, the Lord will caufe our forrows to be 
multiplied, in ways more fearful, more rapid, and 
more defolating, than we are able to forefee. He 
will punifh us by evils from abroad—he will defolate. 
us by the immediate ftrokes of his hand, and give 
us up to devour ourfelves. 


~~ How fervently we ought this day to praife the 


Lord, for preferving us fo far, from thofe evils which 
are defolating the world! How folicitous not to be 
enfnared, by the immoral principles, which have pre- 
pared the fuffering nations for war, the cup of evil 
which they now drink ! How careful not to caft a- 
way chriftianity which was delivered down to us by 
our progenitors. A calm indignation ought to arife 
in our minds, when we hear thofe, who are ignorant 
of hiftorical fa@s, deftitute of experience, and fuf- 


» pected of infidel principles, defaming our forefathers 


as a fet of enthufiafts, who are to be regarded with 
difhonor. We. know they were men, and as men 
liable to frailties, and to fome falfe opinions. But 
let us enquire whether we have not more of thefe ? 
Many of thofe, who firft fhaped the civil and religious 
policy of this country, were among the greateft and 
beft.men of the age in which they lived. They 
were pious men. They acknowledged Chrift and 
the holy {pirit. They were luminaries in Europe in 
f{cience and virtue, before their tranflation hither— 
They were braveand hardy—virtuous and wife— 
they loved freedom and religion, and well knew that 
to fear God and keep his commandments, is the road 
to happinefs in time and eternity. _ Here they refted 

Cc ; : 


P 


ra ; ss lai ALT 


18 THANKSGIVING SERMON. 


liad a fore travel, and out of the reach of power 
awe them, and under the influence of lave eect 
and the human race, they formed a fyftem of la 
government and religion, greatly purified from the 
corruptions under which the older countries Somes 
ed. ‘They originated a fet of habits, in , 
acting, which have generally guided the common 
people of New-England to happinefs and virtue. I 
_ do not fay thefe things to reprefent them as perfect, 
or, to flatter the feelings of their prefent pofterity 5 
but to guard them againft cafting away chriftiani 
committed to their care, we hope asa faered depofit 
for generations tocome. One of the modern means 
for promoting impiety hath been to reprefent our an- 
céftors of whatever chriftian denomination they 
were, as a fet of ser sian: P., be neither 
knowledge nor hone y. Thede of defaming 
the men 2 to. obfcure the religion ae tranfmitted 
to us, the religion they loved; and to deftroy the 
morality and the fabbath that have been a guard to 
our public virtue. But while I believe a firm governs 
ment, civil and religious liberty, and the res 
ligion to be bleffings to mankind, [I fhall with ea 
that hear me to be of the fame charadter i in all 
tial things, and that the world may befilled with fach 
as love and ferve God on Chriftian principles. Then 
infidelity would tremble, and thofe, who are cors 
rupting the morality and faith of the world would 
fly to their fecret places—May the Lord blefs our 
tand—may he build up his church here and every 
where—and make all of us faithful to the end. 
AMEN, — 


*% 


PLEA 


FOR THE 


| EVANGELICAL PRESS: 


A DISCOURSE 


/DELIVERED IN THE BROADWAY TABERNACLE, N. YORK, 
BEFORE THE BOARD AND FRIENDS OF THE 
AMERICAN TRACT SOCIETY, 


AT THE 


OPENING OF THEIR PUBLIC DELIBERATIVE MEETING, 


October 25, 1842. 


aaa 


BY JAMES ROMEYN, 


LATE PASTOR OF THE REFORMED DUTCH CHURCH, CATSKILL. 


PUBLISHED BY REQUEST OF THE BOARD. 


PRINTED FOR THE SOCIETY, 


150 NASSAU-STREET, N. YORK. 


? 1843. 


At the Public Meeting of the Board, October 26, on 
motion of the Rev. Baron Srow, of Boston, it was 
unanimously " 

"Resolved, That the thanks of the meeting be present- 

_ed to the Rev. Mr. Romeyn for the able and appropriate 
Sermon preached by him the ps evening, and that a 
copy be requested for the press.” 


- é "4 
Extract »* Minutes. 


IR Pe be 


D. Fanshaw, Printer, 150 Nassau-street. * 


A DISCOURSE . 


DELIVERED IN THE 


BROADWAY TABERNACLE, 


NEW-YORK. 


“Having therefore obtained help of God, I continue unto this 
day, witnessing both to small and great, saying none other 
things than those which the prophets and Moses did say 
should come: that Christ should suffer, and that he should 
be the first that should rise from the dead, and should show 
light unto the people, and to the Gentiles.” —Acts, 26 : 22, 23. 


These are the words of the great Apostle of the Gen- 
tiles, under trying circumstances. Scarcely had he 
| entered the school of Christ before he encountered sus- 
Picion and distrust from professed brethren, and perse- 
-cution and bonds from enemies. He was now in more 
| imminent danger from his own countrymen, who “had 
crucified the Lord Jesus,” than from the heathen them- 
_selves; and he was compelled, in order to escape cer- 
fein condemnation at Jerusalem, to appeal to Cesar at 
/Rome. He was now arraigned before the bar of a judge, 
who suffered an appeal, involving delay and suffering, 
to be taken; and who rendered it a necessary alterna- 
‘tive by his own act, because he refused to release the 
prisoner when the power of decision was his own, | 
‘though he confessed himself persuaded that he had 
done nothing worthy of condemnation—who knew no 
‘more of religion than to confound the claims of “the 
‘Son of God with power by his resurrection from the 
dead,” with “certain questions of Jewish supersti- 
| tions ;” and who had studied no farther into the great 


4 PLEA FOR THE 


principles of justice than to have caught a glimmering 
of the conclusion, that it seemed unreasonable to send 
a man away a prisoner without signifying also the 
charge alleged against him. 4 
There he sande an apostle, a chosen vessel, in soul 
‘free indeed,” a man of mighty mind, of kindled affec- 
tions, of indomitable energy, before such a tribunal ! 
and “for the hope of Israel bound with a chain!” . 
But though bonds and afflictions awaited him, how 
did he demean himself? Did grief dim to his eye the 
brightness of the crown of glory? Did he stand back 
from the bold avowal or dangerous service of a Savior 
whose name was “ every where spoken against ?” Did 
his heart fail, or his cheek blanch, because he became 
from the hour of his conversion a ‘‘ man of strife?’ To 
obtain an answer to these inquiries, analyze his de- 
fence. He stirs up his soul to uncompromising faith- 
fulness by recalling the affecting scene of his conver- 
sion to God—he yet sees the light, he yet hears the 
voice, ‘‘ Why persecutest thou me?” and he strength- | 
ens the steadfastness of his purpose by repeating his 
own inquiry, made in the honest hour of alarm, submis- 
sion and first love, ‘‘ Lord, what wilt thou have me to 
do?” His high commission, as it came from the lips 
ot the Lord Jesus himself, who thus appeared to him in 
the way, is distinctly recollected and recited. He re- 
views his labors and the way the Lord had brought 
him, and feels a reviving influence from the deepened 


‘ conviction, that he continued unto that day because he 
‘had “ obtained help from God.” His impressive elo- 
” quence attained its highest power when he adverted to 


his glorious ‘heme and work, witnessing to both small 
and great the grand and central subject of revelation, 
“that Christ should suffer, and should rise from the 
dead, and should show light to the people and to the 
Gentiles.” e 


EVANGELICAL PRESS. . 5 


The occasion and object of our present convocation 
are well understood. Our relations, duties, resources 
_and hopes are the same as the apostle’s were; and, 
perhaps, after setting forth Paul, and calling upon you 
“to follow them who through faith and patience inherit 


_the promises,” I ought here to pause. Were I to obey 


| my sense of inadequacy to the subject in hand I would. 


“Silver of eloquence,” and gold of truth refined and 


curiously wrought, I have none. Fragmentary outlines 
and dim images are all that present themselves to a 
wearied mind at a necessarily hasty glance. ‘‘Such as 
I have, give I unto you.” And since the privilege of 
_ silence is denied me, I desire to hide myself behind my 
subject. I am but “ the voice of one crying in the wil- 


derness, Prepare ye the way of the Lord;” and I shall 
| be content, with John, to decrease, if Christ may in- 


crease; and like ‘‘a voice,” to die away and be lost to 


_ your farther notice, if I may only reach your ear, and 


wake your heart, and set in motion and rouse to ap- 
propriate action this important detachment of God’s 
sacramental host. 


I 
i 


I 


-Our text presents two points for consideration : 

I. An occasion awakening sympathy and calling for 
benevolent action. 

I]. THE MEANS AND MANNER OF MEETING ITS RESPON- 
SIBILITIES. 


I. An occasion. In the case of both the apostle and 
ourselves, there is presented before us the spiritual des- 
titution of a fallen race; a state of investment by evil 
influences; and without relief, exposure to eternal per- 
dition. 

1. On the general subject. The theology of a nation 
gives character to their principles of action, their wor- 
ship, and their hopes. After the perfections of the 


6 PLEA FOR THE 


Godhead are ascertained, the question next in order and 

importance, is, what is the actual condition of those 

who are his creatures and subjects ? what their relation — 

to his law, its rewards or penalties, and their prospects t 

This broad principle has been as generally overlooked | 

as it is obviously true. It is for want of attention to it 

that the unsanctified sinner hears with indifference the — 
warning to flee; and the professed believer, though 

“his eyes have seen the King, the Lord of Glory, and- 

though he dwell among a people of unclean ia feels 

not half his obligations. | 

% This is a lost world. Unless this be so, the Bible is a 

riddle ; the errand of Christ superfluous; the scenes of — 

Calvary a pageant ; and the phrases ‘‘ marvellous light,” 

‘“‘unsearchable riches,” “ great salvation,” ‘‘ depth of 

the riches of the wisdom and knowledge of God,” mere — 

oratorical hyperbole. In order to understand the Bible, 

_ to judge of its character, to appreciate the wisdom of © 
its adaptations and the riches of its grace; to enter 
into its spirit and carry out intelligently its designs, we — 
must place ourselves where He stood who looked upon — 
our race in their hopelessness when he made the provi- 
sions of the Gospel. If you show me the picture of a 
landscape, I shall differ from the artist and pronounce — 
his work a failure, unless I plant myself precisely where 
he did when he executed the work. The relations and 
bearings of the different objects it presents will other- 
wise be greatly changed, if not entirely reversed, and 
its character of beauty, and wisdom of design, fail to be 
discovered. Let us apply the illustration. 

When God looked down from heaven upon the chil- 

' dren of men, to see if there were any that did under- 
stand and seek God, they had all gone aside, they were — 
altogether become filthy, there was none that did good, 
no, not one. The thoughts and imaginations of their 
hearts were evil, only evil, and that continually ; “ they 


| 


EVANGELICAL PRESS. 7 


hated the ight, and did not like to retain God i in their 


knowledge.” 

There is in the heart of man a specific repulsion 
against the claims of God as such. No chemical test is 
surer of detecting a latent ingredient or property, than 
the religion of Christ the “enmity of the carnal mind” 
when it would control by its authority or woo by its 
love. Like the spear of Ithuriel, its touch disrobes of 
disguise and reveals the true character of what is hidden 
under it. There isa hand for a friend, and a heart 
for kindred, and love of country, and provision for our 
own; exposure of life at the very cannon’s mouth, 
and millions of treasure for defence; efforts ‘on the 
part of statesmen to bless the land with plenty and 
peace, and a compensating return if they may but 
“read their history in a nation’s eyes ””—but when we 
claim these same affections and efforts for God, they 


are at once arrested in their exercise and refused. The. 


natural perfections of God, men will admire and speak 
of; but from the very contemplation of his moral per- 
fections and government they shrink ; and in the spirit 
of him who drew down a third part of the stars of 
heaven after him, they say, 


“© thou, who, with surpassing glory crowned, 


*« Look’st from thy sole dominion—to thee I call, i 


*“« But with no friendly voice, and add thy name, 
“To tell thee how I hate thy beams.” 


Your own Wilberforce (for you have his invaluable 
Practical View among your' publications) has demon- 
strated this, and shown inadequate conceptions on this 
point to lie at the root of shallow conviction, and worth- 
Jess, heartless profession. The Savior declared to an 
objecting Pharisee: ‘To whom little is forgiven, the 
same loveth little.” 

There is originality and point in the declaration, that 


8 PLEA FOR THE 


| 
the ‘very arts and sciences would require divine pow- 
er to teach them effectually, if they involved as much 
holiness and devotion as the Gospel. Yes, did mathema-_ 
tics demonstrate the evil of sin and necessity of holi- | 
ness just as the cross of Christ does, problems would | 
soon be as unpopular as the doctrines of the cross. | 
Were there no progress made in astronomy, without as” 
much prayer as watching, there would be but few astro-— 
nomical students. If geology and botany required, as 
Mount Zion does, ‘clean hands and a pure heart’ from | 
all who ascended their hills, neither the strata nor the 
flowers of the earth would have many visitants. And 
if music could never be well played but when there was 
‘melody in the heart unto the Lord,’ or when worship 
was its only object, music, with all its charms, would 
have but few votaries. Even place and power in the 
state would not be the objects of general ambition if 
they could only be obtained by spirituality of mind, and 
only retained by consecration to the glory of God. 
In a word, were the practical and devotional requisi- 
tions of the Gospel transferred from the Gospel to any 
trade or science, there would be just as much aversion 
to that trade or science as there now is to the Gospel; 
and as much necessity for divine influence to enforce 
their claims.” These illustrations are novel, and may 
be deemed bold, but they are incontrovertible. 

Terrible charge! a race without God—our species 
up in arms! Amid blessings unwon. Amid terrors 
unalarmed. If the great master of the English drama 
stirs up emotion by the exhibition of fallen royalty, and 
none crying as it passed, “God save;” what amaze- 
ment, horror, zeal, become us at.the sight of Deity in- 
carnate coming to save, and met, not by mere cold in- 
difference, but resolute repulse—the sum of his history 
this: ‘‘'He came unto his own, and his own received 
him not.” 


EVANGELICAL PRESS. 9 


"Fools make a mock at sin.” He who adopts God’s 
| estimate of it will not hesitate on the great questions 


| which are all in apposition with it, the necessity of 
| atoning blood and renewing grace. The Gospel, the 


Gospel alone, lifts in our view the pall from a dead 


| world ; and he to whom Christ has given light resem- 


bles, in the affecting and inciting character of his situa- 


| tion, the man who should awake to consciousness under 


ground, coffined and shrouded, and who should be able 
to look, under a sense of his indebtedness to distin- 


| guishing mercy, upon the wide extended empire of de- 


solation around him, where God is not named, nor prais- 
ed, nor celebrated; where corruption alone, in various 
degrees and forms, exhibits motion; where all life is 
dead, and “death” only “lives.” You will pardon me 
for dwelling so long on this point. I am laying a corner- 
stone, and adjusting to its place a pivot on which the 
mighty scheme of Redemption and all its agencies turn. 

2. These are the views which may be said to consti- 
tute « distinct and large class of the doctrines the apostle 
puts forth, and which governed him in his preaching and 
action. If he does not teach the hopeless and entire 
alienation of man from God, by nature, then words have 
no meaning, and are good for nothing but to conceal 
our sentiments and produce false impressions of the 
subjects on which we employ them. Instead of claim- 
ing, under the overweening influence of Jewish arro- 
gance, that they were “better than the Gentiles,” he 
disclaims the sentiment, and labors to prove from Moses 
and the prophets, in whom they trusted, that there was 
no difference, that all were “‘justified freely by grace.” 
He “concludes all under sin, that the promise by faith 
of Christ might be given to them that believe.” He 
declares that ‘‘by the deeds of the law there can no 
flesh living be justified ;” and proposes, as the exclusive 
and sufficient refuge, Christ as a “ propitiation for sin, 


10 PLEA FOR THE 


through faith in his blood.” Read his dark and appal- _ 
ling indictment of our nature in Romans 1. He tells 
- the Corinthians that he ‘determined to know ncaa 
among them save Jesus Christ and him crucified.” He > 
congratulates the Ephesians, “‘ You hath he quickened 
‘who were dead in trespasses and sins.” He assures 


the Galatians that “ Christ was of none effect” to a 


who were of the works of the law; and stirs up the - 
gratitude of the Colossians by veriindalee them, ‘‘ You 
being dead in your sins, and the uncircumcision of the 
flesh, hath he quickened together with him, having for- 
given you all trespasses, blotting out the handwriting 
that was against them, and nailing it to the cross.” His 
testimony every where is, man is dead in sin. Christ is 
‘our life.” ‘Christ in us, the hope of glory.” 

We have a most striking display of the boldness and 
zeal, the love and pity it inspired, in Acts17. He comes 
_to ATHENS, the ‘‘ Eye of Greece ” and self-esteemed light 
of the woul A man of diminutive stature, plain garb, 
unpretending appearance, a seeming outcast a unat- 
tended Jew, might be seen upon the heights, where he 
stands gazing, now upon the cultivated fields and gar- 
dens around, now upon the bright sky and blue heavens 
overhead, and now forth upon the broad Aigean sea, 
dotted with its beautiful islands, its rippled waters sport- 
ing with the sun-beams, or reflecting like a mirror the 
smiles and beauty of the Lord. As he walks the streets, 
he is seen lifting his sight to the top of the monumental 
column, and directing it along the massive and rich 
colonnade, he looks into the doors of their temples, and 
seems to scan intently every scene and object. He 
lingers also around the places where philosophy gave 
instruction on wisdom, and is seen on the outer verge 
of admiring groups, and while he listens displays impa- 
tient disapprobation. Though in the nation where So- 
crates was condemned to die for his opinions, he may 


EVANGELICAL PRESS. 1l 


_ be found in the market-place disputing with the Gentile, 
' and in the synagogue with the resident Jew ; and both 
quail before the power and are startled by the character 
of his words. 
_ Why did he speak thus, and whence this daring course 
of action? That sea, those hills, that sun had failed to 
lead to a discovery of Eternal power and a Godhead. 
_ Those temples had altars inscribed to the unknown God, 
and were the resort of worshippers whose hearts were 
as cold as the marble of which they were constructed. 
Athens was the home of thirty thousand deities. The 
intellect that reared those splendid structures and the 
zeal that maintained their services were all unsanctified. 
_ The men he met were living corpses, dead while they 
lived. There was there no God, no Savior, no hope. 
‘Twas Greece, but living Greece no more,” and jus- 
tified in a spiritual and religious view the poet’s im- 
passioneéd comparison of her modern with her ancient 
_ state, when he likened the former to a beautiful corpse, 
_ whose material, symmetrical organization remained, 
while the beauty and charm of “life” had fled, and 
which was just in the stage 


* Before Decay’s effacing fingers 
t “ Fad swept the lines where beauty lingers.” 


Arts, arms, science, philosophy, government, every thing 
| barely intellectual flourished at Athens. But it was, 
| though the proudest production of human effort, to a 
| spiritual eye nothing but an affecting, self-reared monu- 
| ment, unconsciously, undesignedly testifying that ‘the 
world by wisdom knew not God.” 

And when the “philosophers” encountered him as 
_ they came to the rescue of their several schemes, and 
_ after they had tumultuously hurried him along to Mars- 
_ Hill, amid the conjectures of some and the jeers of others 
; at the “babbler,” he rebuked, he reasoned, he thunder- 


—_ al Pe = 


12 PLEA FOR THE 


ed, he commanded repentance in thesname of the God — 
he declared to them. He pointed to the judgment, and | 
showed them the Crucified coming in the glory of the 
Father with his holy angels, ‘no more to bleed, no more _ 
to die ;” and displayed a “spirit stirred” by Gospel 
pity, zeal and hope. He held the light of truth over) 
their idols, and exposed their nothingness. | 

It requires but little effort of imagination to pee 
how contemptible even to the eye of reason, in the light — 
from heaven which streamed in upon those dark temples — 
of idolatry during the apostle’s speech, those senseless 
images appeared, compared with the ‘“‘living throne, 
the sapphire blaze” which he unveiled before their as- | 
tonished minds; and that he did, in effect, by the word — 
of truth, what Josiah did literally at the time of his 
reformation, when he ground the idols of the land to 
powder, and scattered their dust, broad-cast, in contempt 
and indignation upon the persons of their living dupes, — 
and the graves of their-departed worshippers. 2 Kings, — 
23; 2 Chron. 34. He assailed their pride; he braved — 
their power ; he defied their divinities ; and the impli- 
cation running through all he said and did was this: 
their enmity to God and their danger in view of “the — 
day of the perdition of ungodly men.” On the pre-— 
sent occasion he says, rehearsing his commission: “I 
have appeared to thee for this purpose, to make thee a 
minister and a witness both of those things which thou 
hast seen, and of those things in the which I will appear 
unto thee; delivering thee from the people and from 
the Gentiles, to open their eyes, and to turn them from 
darkness to light, and from the power of Satan to God, 
that they may receive forgiveness of sins, and an inhe- 
ritance among them which are sanctified by faith that is 
in me.” 

3. The same occasion yet remains. Corruption will 
never heal itself; nor have its heavings and fermenta- 


EVANGELICAL PRESS. 13 


f 
4 
i 
} 
| 


\ tions, like chaos when the Spirit brooded upon it, an 
‘inward tendency to, or a certain issue in a finished work 
and a fair creation. We are called upon to maintain the 
-same agency the apostle left when he was summoned 
to his rest, and to enter into the same labors. This is 
still what it was, and what it will remain till He that 
sits upon the throne shall make all things new, a world 
| lying in wickedness. ; 
'* In surveying the field of labor, the distinction made 
' by the apostle still exists: light and healing are needed 
by “the people, and by the Gentiles.” 

_ As to the Gentiles, we read, “‘ where there is no vision 
the people perish.” “ As many as have sinned without 
| law shall also perish without law ;” and the same apos- 
tle who declares that “without faith it is impossible to 
| please God,” significantly in another place asks,“ how 
' shall they believe on him of whom they have not heard 2” 
It requires only a knowledge of their character to per- 
ceive at once the utter incongruity of supposing that 
they can in their debased condition enter the kingdom 
_ of God. - Notwithstanding all that infidels have said in 
praise of the “simple virtues” of the heathen, they 
would be loth indeed to exchange the security and ele- 
vation of Christendom for all the “loveliness”* of pagan 
| Society. What say your Missionaries are the grand fea- 
_ tures of their condition as they strike the mind,even ona 
first view? Henry Martyn said that the associations in 
_his mind, on beholding the celebration of their rites, 
| were with the “ vestibule of hell.” The recent rapid and 

vivid description before the Foreign Missionary Board 
| by a brother (Rev. Dr. Scudder) lately returned after 

twenty-two years’ residence and labors among the 
_ heathen, makes the ears to tingle and the heart grow 
sick. He must have a stout heart who can remain un- 
7 affected in perusing the Tract entitled the “ Horrors of 
| Heathenism” as it groups its evils and lets fall in pass- 
| ing a ray upon each. 


ll Ss 


14 PLEA FOR THE 


As to the other class “ ¢he people,” who need to hav: 
light shown them in contradistinction to the Gentiles—_ 
the half civilized, half christianized parts of the world, 
together with the masses who, though under the full” 
blaze of the Gospel, are living without God—their con 
dition is not Jess deplorable, while it is more guilty 5 j 
and appeals with peculiar power to our christian sensi- 
bilities. Of every man born of woman it is true that ex- 
cept he be born again he cannot enter into the kingdom 
of God—that except he repent he must perish. 

Now in both of these cases there is no difficulty in 
_ discovering general reasons why men thus inp 
cleave to their idolatries, and why the Gospel, when it — 
comes, should be treated as an intruder on their joys. — 
We may name the moulding influence of education, 
pride of opinion, a natural jealousy of innovation, toge- 
ther with objections to its inconvenience—self-interest, 
inasmuch as many “ have their living by this craft” —a_ 
fear of ridicule, or of loss of caste—the control of the 
passions—while the torpor of ignorance constitutes so 
much dead weight that must be lifted out of the way. 
These are the tyrants who parcel out the soul and body 
of man among themselves, when he ceases to be free 
indeed. 

But there is one great influence which fortifies all the 
rest; puts a spell upon the soul; precludes inquiry, 
and denies Truth a hearing, and thus keeps the goods 
in peace. I mean a false and corrupt Theology and Li- 
terature. Satan beguiled Eve—duped her understand- 
ing—before he destroyed her by a Jie. Heathenism has 
its wise men, writers, apologists, oracles, books, reve- 
lations, defences, and miracles. 

It was the remark of the late Dr. Mason, that the dis- 
position of Satan makes him a devil: in dnéedlect he is 
an angel ; that he never enlists fools, as such, in his 
service ; and that those who are thus employed are 


y hs 
EVANGELICAL PRESS. 15 


most assuredly volunteers. Intellect! Some of the 


mightiest minds that ever existed among our fallen 
race have been under the sway of infidelity. The ver- 
iest wretches that ever lived will not avow the folly of 
acting without a reason, even though it be so weak a - 
one that a child might explode it. In the controversy 
of Martyn with the Mahometan doctors, who is not re- 
minded of the struggle of ancient wrestlers, or the 
clash, and sparks, and intentness of swordsmen in 
Readily conflict ? The web of sophistry need not be very 
strong to entangle, and at last enwrap and tie down the 

owers of the ordinary mind. Amid the errors of our 
day we have employ for the whole armor of light. 
Men who cannot repeat the Lord’s prayer, nor the ten 
commandments, nor the creed, are familiar with Pope’s 
sentiment, ‘He can’t be wrong, whose life is im the 
right ; ;’ and this false maxim, and others like it, “‘ hav- 
ing a show of wisdom,” constitute their vade mecum. 

_The very physical sciences among the heathen were 
concealed from the common people, that they might be 
turned to the account of a designing priesthood. And 
a late writer on hydraulics has exposed, in the construe- 
tion of heathen altars the secret yet simple machinery 
by which a knowledge of the laws of fluids, and of the 
action of steam were employed to produce their “ ly- 
ing wonders.” Here then is a weapon we must wrest 
from the hands of enemies and turn against them, or 
they will employ it to destroy us. We must make our 
selection, we must use it, or fall by it. 

It is undeniable that, among the masses, error and 
vice are on a crusade for the purpose of subjugation. 
Robert Hall remarked forty years ago, that one of the 
alarming symptoms of the “times” was, that infidelity 
was seeking diffusion among the common people, and 


_ had grown condescending ; and that, instead of being 


, employed as the instrument of mere literary vanity, it 


4 — 


16 PLEA FOR THE 


had been adopted as the organ of political convulsion. 
To this we may now add, as a means of personal promo- 
tion, and, what is more debasing atid of sheer pecu- 
niary interest. 

The multiplication of cheap publications is a feature 
of the day as distinct and novel, as that steam is the 
means of motion, and powder of warfare. We have 
Universalist, Deistical, Roman Catholic ‘book con- 
cerns.” We have newspapers, pamphlets, magazines, 
handbills, tracts, for every class of sentiments, “ clean 
and unclean.” On the Sabbath, and during the week, 
the influence continually rolls on like water from a lak 
into the sea, and is distributed, as bleod from the heart 
through the frame, by systematic, regular pulsation, at 
the almost hourly departure of conveyances for the in- 

terior. To stimulate the exhausted, and aid the unlet- 
tered, and retain its hold over the hurried, the licen- 
tious print is hung forth, and obtrudes itself from the 
retired yet promiscuously frequented barber-shop of the 

steamboat and the keeping-room of the hotel, to the 

show-windows of Broadway. The half-naked or dimly 

veiled human form may be seen depicted in splendid 
volumes, adorning the centre-tables of fashion, and in— 
the hands of the young, whose fears for the safety of — 
their principles or morals are suspended amid a trance 

of admiration at the skill of the execution; and who, 
while they contemplate the palpable, are not aware of — 
what passion may soon clamor for importunately, or 
roving, gloating imagination supply. 

I have said that man is alienated from God, and have 
shown you one class of dangerous influences that in- 
vest him. We are now prepared to trace this influ- 
ence in ts processes und forms in sealing his ruin. 

First comes the mighty power of a defective domestic 
education. If the trumpet give an uncertain sound, who — 


will gird himself for the battle? Parents, the natural 
. 


EVANGELICAL PRESS. 17 


| and sworn guardians of their children, are either off 
their guard, or positive corrupters. There is a denial 
of native depravity, or an undervaluation of its ‘ despe- 
| rate” character; and there is resistance even to the 
theory of duty as it respects picking off the buds and 
germs of the apples of Sodom and clusters of Gomor- 
rah, and beating down to the ground and suppressing 
| the growth of the thorn and thistle. 

Until the recent efforts made to furnish it, there has 
been a lamentable want, nay, almost a dearth of what 
| might be deemed suitable and adapted reading for the 
_ young; while of works designed for mature minds, co- 
pies were scarce and dear, and-no direct effort was 
made to give them circulation. Till we sit down to the 
calculation, we can form but a miserable, inadequate 
estimate of what is implied both on the score of method 
and responsibility in trainimg up a child in the way he 
should go; and if the light that is in us be darkness, 
the effect cannot but be disastrous. 

Next, a youth, thus ill freighted and ballasted, leaves 
his home, and commences the acquisition of a liberal 
education. The first opening of his eyes is amid the pro- 
ductions of pagan minds and hearts. His literary tastes, 
so far as the forms and drapery of thought are concerned, 
are formed after models highly and exquisitely wrought; 
but his sentiments, his moral tastes, are correspondingly 
perverted and vitiated. His views of the Deity are de- 
based, and his feelings familiarized with lust and abo- 
mination under another name. Let me present you 
with the testimony of St. Augustine, in his confessions 
on this subject. A more competent witness, a more 
affecting and striking illustration cannot be found. 

“What miseries, Lord, did I experience when | was 
directed in the plan of my education to acquire the 
knowledge that might be subservient to the attamment 
ot false riches and honor. The uses of reading, writing 


18 PLEA FOR THE 


and arithmetic are obvious. Not so the study of the 
undoing of Eneas, while I forgot my own. Of what use 


could bear unmoved the death of my own soul alienated 


‘ 


. from Thee, during the course of these pursuits, from 


thee, my God and my life! I loved thee not—and such © 


is the spirit of the world, that I was applauded with 


‘well done,’ on every side. This isthe kind of literature 


that has arrogated to itself the name of polite and liberal. — 


That two and two make four, was to me an odious sing 
song; but the wooden horse, the burning of Troy, the 
ghost of Creusa, were to me enchanting spectacles. 
Alas, thou torrent of human custom, who shall resist 
thee ? How long shall it be ere thou art dried up—how 
long wilt thou roll the sons of Eve into’a great and 
tempestuous sea, which even those who have fled for 
refuge to the cross can hardly escape. Have I not read 
at once of Jove, the thunderer and adulterer. What is 
this but to teach men to call their crimes no crimes, 
while they have the sanction of gods whom they imitate? 
Terence introduces a profligate young man justifying 
his lewdness by the example of Jove, while he beholds 
on the wall a picture of Jupiter and Danae, and excites 
himself to lust by divine tuition. ‘Shall he who shakes 
heaven by his thunder do this, and may not I, a poor 
mortal, do the same?’ Yet I, my God, now indulged by 
thy grace to behold thee in peace, learned these things 
with pleasure, was delighted with them, and was called 
a boy of promising genius! But what wonder that I de- 
- parted from thee, my God, when men were proposed to 
me as objects of imitation, who would blush to be de- 
tected in a barbarism or solecism in reciting their own 
actions though they were innocent, and who at the same 
time might recite the story of their own lewdness not only 
with impunity, but even with commendation, provided 


{ 


was it to deplore the self-murdering Dido, while yet I__ 


| 


| 


| 
| 
| 
| 


s 


they did so with a copious and elegant flow of diction.” — 


) 


f 


; 


: 
: 


; 


EVANGELICAL PRESS. 19 


Thus far his direct confession.* The fruit was worthy 
of the tree and the kind of cultivation bestowed upon it. 
He ran to excess of riot ; was unhappy through the con- 
flict of conscience; lived some years in adultery; be- 
eame a Manichean in principle; and was equally an 
adept in sin, superstition, eloquence and learning. In 
tracing the progress of corruption and the consequences 
that resulted to the world from this mistaken course, he 
says, “I deceived, by innumerable falsehoods, master 
and parents, through the love of play and amusements. 
I robbed the storehouse of my parents through glut- 
tony, and to bestow things agreeable on my playmates. 
In my plays I sought to obtain fraudulent victories, 
overcome by the desire of vain excellence. Is this pue- 
rile innocence? Far from it, O Lord! Change only the 
scene from pedagogues and masters, from nuts, and 
shells, and sparrows, to Prefects, Kings, and gold, and 
estates, and we see the vices of men.” 

But enough. If this be not cultivating the thorn and 
thistle of the natural heart, then there is no such thing 
possible. Is not the person saved under such circum- 
stances, a brand plucked out of the fire? There can be, 
of course, no objection to the Classics on the scare of 
literary taste and mere intellectual power, nor do I set 
up asa reformer; but under these obvious influences 
and tendencies, and in view of the occasion before us, I 


~ am bold to say, that christian purity and zeal may at 


least demand Expurgated Editions; and an ability and 
heart, on the part of instructors of christian youth, to 
comment on the sentiment and principles as well as in- 
struct in the grammatical construction of the language 
that sets them forth, and to vindicate and compare, 
and exalt by the comparison, “the excellency of the 
knowledge of Christ Jesus our Lord.” 


* See his Confessions, as quoted by Milner in his History of the 
Church. 


gy PLEA FOR THE 


Your educated youth now becomes embarked in com- — 
mercial, literary, professional or political pursuits. His | 
mind having received its cast and color, stiffens into a 
particular form and becomes set. pursuits of 
after life he mainly enlarges his views and reapplies 
his already acquired principles. Even though his time 
is not fully oceupied by his business, the selfishness 
of trade, the trickery of politics, and deference to pub- | 
lic opinion and taste on questions of the learned and “| 
elegant, confirm his errors, wither his remaining sensi- — 
bilities, and unfit him for attention to ‘‘ sublimer themes.” — 
Except among the professional and the devout, the 
‘true worshippers,” there is but little time occupied in 
reading works that directly “mend the conscience and — 
raise the heart.’’? Our foreign relations are diversified, 
our form of government peculiar and new, and absorb- 
ing questions continually arise. When an hour of. — 
leisure comes, the mind seeks relaxation, and is ill 
qualified and little disposed to do more than sport with 
the light and fantastic. Hence superficiality, save on 
absorbing topics, has become a national characteristic. 
The American mind is as limpid as the water of our. 
inland seas, agitated by a zephyr and losing impressions 
as readily as it receives them. First thoughts satisfy ;, 
misleading analogies produce “ confirmation strong ;” 
appearances deceive; error becomes patronized simply 
because men are unwilling to take the trouble ¢o think 
on what is “a great thing” involving “their life.” 
And multitudes, who, for general Wcllizonce, wealth, 
_ and influence, ought to be cedars in Lebanon, are seen to, 

‘leave their fatness and put their trust in the bramble.’’. : 

Such being the depraved nature of man,‘ drinking: — 
in iniquity like water,” and such the depraving influen- 
ces under which a radically diseased mental constitu- 
tion is fostered and matured, let us now glance at what a 
is the actual, main staple of the popular press, and the 


y 
- 


EVANGELICAL PRESS. 21 


principal aliment of the great major ity of mind in the 
reading world. It is not denied, nay, it is with gratitude 
and hope conceded, that science and art are making 
rapid advances. he results of protracted and laborious 
effort are beginning to bless the world more largely. 
| The pure ore, refined and ready for use, is brought to 
| the surface and bespeaks the character of the treasures 
within, long hid in depths of darkness, amid “the bars 
of the earth.” But we are now pceee of what affects 
| sentiments and morals. The press, instead of leading in 
right sentiment and forming it, merely reflects i¢ as it 
| as, and too generally isa base pander to avile and cor- 
rupting appetite. If the public taste be wrong, the press 
with its indescribable power perpetuates and extends 
_ the injury thus inflicted on vital interests. The question 
: is, what will sed ? and as in other shambles.and markets, 


so here, supply responds to demand, although souls are 
included in the traffic, and patriotism and piety cannot 
fail to ask, aghast, what will the end be? 
| Shall I speak of Scott? for a long time the “Great 
Unknown,” receiving homage high and pure, because 
paid to the character of the writings and not the person 
of the man. What amazing fertility of genius!) What 
deep lines! What delicate shading ! What bold outline; 
consistent keeping; vivid colermg! He had only to 
east the light of his mind, with its penetrating power, on 
a subject, and it stood forth before the admiring specta- 
tor, distinct and wondrous as the creations of the pho- 
) tographic art. O! had that genius been to Mount Zion, 
and caught the inspiration ofthe temple, and the cross, 
and the kingdom of the Savior, and diffused their savor 
throughout the wide sphere he filled and the subjects 
/ at his command, he might now, and_till the end of 
time, have been seen in giant form standing over Sco- 
, that “land of misty lakes and hoary mountains,” 
id all lands that feel her influence, in the attitude in 


aanerion 


wr 


Tidy *“ ™. 
09: 45 PLEA» FOR THE * 


which David, f om the threshing-floor of Ornan, saw 


the angel o » Lord “as he sioad between heaven 
and earth over Jerusalem, with a d sword in his” 
hand stretched over it,” but not, like , for destruc- 
tion, but for defence. q 
The christian, however, ca yorship at his shrine, 7 
but must remain erect and _r amid admiring mul- 
titudes, ae: before Haman, though he was a 


man whom kings delight to honor. Though an elder 
in the kirk, he travestied her history, if he did not — 
quite alter the record. He spoke lightly of her mar- — 
tyrs. Not content with the creations of fancy, or to 
catch the living manners as they rise, he drew largely 
from materials consecrated by the most hallowed as- 
sociations. A literary Napoleon, he made the spoils of — 
even sanctuaries the ornaments of his capitol. While 
God turns sin to the account of reverence by taking 
the censers of “sinners against their own souls,” and 
forming of them broad plates for the altar, (Numbers, 
16: 38,) that they might be a perpetual memorial, he 
took down the gold of the temple to fit out a variety 
shop. He traversed without reverential associations the 
land that had been the battle-field of religious liberty, 
and which contained in its bosom the ashes of Knox. — 
Confounding peculiarities of form with essential moral 
ingredients of character, he trampled scornfully on the 
dust of those whose spirits, whi ile he was writing, were 
with God; and to the fruit of whose suffering he owed 
his freedom from molestation in the very act of awa- 
kening ridicule or pouring contempt upon their per- 
sons and principles! The rebuke of England’s sweet- 
est poet applies to Scotland’s favorite, yet recreant son: — 


“ Their ashes flew 
*¢ No marbie tells us whither. With their names : 
“No bard embalms and sanctifies his song: 4 
‘And history, so warm on meaner themes, % 
“Ts cold on this.” ° 


t 


EVANGELICAL PRESS. ee ee 23 


Nor can the qualified praise of the succeeding lines be 
extended to the writer named: eM 
“ She execrates indeed 


“ The tyranny that doomed them to the fire, 
“But gives the glorious sufferers little praise.” 


What is the charaeter of the impression made upon 


the mind of the general reader on the subject of a mi- 


nister of the everlasting Gospel, an ambassador “ to ne- 
gotiate between God and man the high concerns of an 
eternal state” by the so-called good-natured and bene- 
volent priest of “Jack Hinton?’ What but a blight on 
the garden of God can be expected when an east-wind 
of the desert, such as Bulwer’s productions in the main 
are, comes over it at regular intervals. What is the 
sterling and permanent value of another class of wri- 
ters, who, though free from the charge of wilfully “ re- 
moving landmarks,” yet are mere worldly moral men 
themselves, and present, when they bring up the subject 
at all, radically defective views of religion and of all that 
is necessary to-ferm and guide the conscience and make 
meet for heaven? If “Jacob Faithful,” and ‘ Oliver 
Twist,” and ‘Nicholas Nickleby,” possess the charm 
of sentiment; if they are endeared because they are 
“short and simple annals of the poor ;” if they appeal 
to a different class of feelings in the breast of the read- 
er, their writers having chosen “soft pity’s muse ;” if 
they have fearlessly laid open the abuses of the poor- 
house and boarding-school, and thus subserved the 
cause of philanthropy—’tis well in its place,—" they 
have their reward,’’—but it is not such as, nor all that 
the welfare of man, as an intelligent, accountable, de- 
praved and immortal being, requires. 

What is the amount of virtues depicted ? Submission, 
honesty, simplicity, fidelity—a Deist’s religion will re- 
mmend all these, however destitute it may be of 
sure testimony,” “a perfect law,” of efficient help, 


& 
Q4 é 4 PLEA FOR THE 


of constrain otive, of pardoned “sin, and et 
hope. They suggest not a thought 
available for the purposes of the li 
what they present are only somewha er specimens out 
of a corrupt mass. What is their value, save to amuse 
_ the public and. secure literary tation and bread to 
‘ their authors? Suppose all they say to be true, what 
doth it profit! Do they cure the evils they portray? Do 
they bring “healing waters over thése miry places Y” 
i¢kedness is an “ unblushing mask.” You may fray 
away the vulture from one carcass, but he will light 
upon the next. You stay the act, but you leave the ap-— 
petite. What are they all, I ask, ds correctives of wrong? 
Will a picture of a conflagration, or the mere defection” 
of an incendiary stay the progress of the flames? They* © 
resemble a representation in wax of a diseased part; we — 
derive pleasure in contemplating it, and our admiration: 
at the skill displayed overcomes our nausea at the offen- 
siveness of the subject. To expect relief from this quar-— 
_ ter is like expecting to be benefited under sickness or 
injury, by an artist skilfully depicting us to the life amid 
the pallor and languor of a sickbed, or falling under the — 
club of an assailant. I allow them tact, genius, interest ; 
but what are they to the great object we propose—the ’ 
one thing needful, “Lord, heal my soul?” Their de-' ; 
fects alone condemn them. * oa 
And what shall I say of another popular class of wri- f 
tings which consists of tales, anec nd sentimental — 
poetry? among whose writers we sometimes find the. 
names of commissioned preachers of righteousness, — 
which display command of language, beauty-of image- 
ry; and which exhibit their readers in a condition not 
unlike Anthony and Cleopatra, as they gently floatedon , 
the Nile, amid soft music and in a perfumed atmosphere, — 
their sails silken and their zephyrs gentle; and whi 
aid in whiling pleasantly away the weariness ‘oft 


-_ 


‘ "j “tke 
EVANGELICAL PRESS.  -—eP 25 
| hours as we almost imperceptibly acco mplish the voyage 
of life—but which, so far as the value e sentiment 
is concerned, is oni embalming butterflies and wasting 
amber on preserving insects promiscuously caught, only 
for the sake of having a subject—'a lover’s doleful 
ditty to his mistress’ eye-brows.” 

And’ what of another class still, which, because of 
their pernicious bearings on social as well as moral 
order, are the more to be deprecated for their intellec- 
tual power; a code of blasting, poisonous principles, em- 
bellished with all the graces of rhetoric and the skill of 
art— apples of Sodom”? in pictures of silver ; and moral 
volcanos, whose every heaving, in an additional number, 
is a new eruption of scorching, desolating lava ; each one 
an /itna amid a garden more precious than Sicily’s? 
These light and noxious publications flood the land, 
and they constitute a swarm; like miasmatic exhala- 
| tions their influence is deadly, and their amount al- 

most darkens the light of day. 

We cannot allow the force of one argument generally 
urged in defence of these writings, that they lay open 
human nature and teach a knowledge of the world. I 

_ deny that there is any true knowledge of man, his cha- 
_ racter, constitution, duties, hopes, but what comes from 
| Him who made man, who searches the heart, and who 
_has “ shown us what is good.” I deny that all the books 
in the world put together, on the subject of prudential 
maxims and disclosures of the workings of human 
nature, equal the one Book of Proverbs, a part of 
God’s revelation. It would indeed be a pitiable view 
_of the nature whose dignity and self-sufficiency are 
“Maintained so strenuously, that its advocates call the 
| Gospel a libel, and repulse the Savior, if the views of it 
resented in those publications are to ‘‘ end the matter.” 
eir heroes are whited sepulchres, their virtues a mere 
sk for selfishness. “God is not in all their thoughts,” 


." “= 
{> 
Sy PLEA FOR THE 


The sentiment Y oung is pregnant with meaning, that 
“No man can nderrate his merits, or overrate his na- 
ture. ” O! what a miracle to man man! He speaks of 

“vast extremes” centring in us—of “different natures 


marvellously mixed.” Pope caught a view of the same 
feature of his ppinre, when he > falls man 


a peu icy wise and rudely great, 
“ The giory, jest and riddle of the world.” 


1G here the value of the Gospel is seen and becomes : 
endeared. It discloses his high original, his guilty fall, 
his gracious recovery ; and all the phases his character 
presents may be explained by viewing them, either as — 
the operations of an immortal spirit out of its element, — 
and counteracting the design of a high, original desti- 
nation, or that same spirit renewed, conscious, panting 
after God and struggling to rise from earth and shake i 
off the weight and fetters that encumber his motions— ~ 
] 
; 


eS, Ay 


the one class gaining “resolution from despair,” the 
other “reinforcement from hope.” 

As to the corruption these writers would expose—is © 
to know that, a knowledge of human nature? What is 
its amount? Mere morbid dissection, the exhibition of 
the offensiveness of disease and corruption from the — 
crown of the head to the sole of the foot. And asthe © 
moral operator puts in his k d lays open the pu- 
trid mass and turns it over and ~ nd, displaying at 
each motion additional Joathsomeness, 7s his man the 
living, accountable, intelligent agent? Is this the extent 
of your knowledge and art, ye physicians of no value? 
Do you leave us here amid putrefaction and death? 
Must we go to the dissecting-room te learn the value, 
power and uses of this mortal frame in its true charac- 
ter and highest application? Supposing your views t 
not only, (which they are in part,) but the whole tr 


’ 


EVANGELICAL PRESS. ‘i 27 


(which we deny,) what do you pr et To gov- 
ern the world by police, and let society move on in- 
definitely as a sickly person under the: ‘operation of a 
disease of which he must die at last, and in the mean- 
while be harassed incessantly by the necessity of 
watching and attempts, at baffling its slow yet certain 
advances. ‘‘ Thou foot Mell thy diseguery of the cause 
suspend the effect, or heal it?” . 

This knowledge then can do nothing more, on zs own 
principles, than make a man an expert fencer, and teach 
him how to take care of himself by understanding how 
to parry and thrust, to act on the aggressive and repel 
assault. Such knowledge fills the mind with suspicion; 
it depraves, for we are transformed into what we gaze 
upon and are conversant with continually. To deem me 
a villain is the way to provoke me to acts of villany. 

Society, under this influence, would become like 
Spain amid their civil wars. Force and artifice are ever 
at work. Brigands and ruffians lie in wait at every step. 
There are secluded castles, and dark glens and moun- 
tain passes. We need a shield ever over our hearts and 
a weapon in our hand; to move by stealth and sleep 
upon a watch. Set features, intent looks and braced 
sinews will become characteristics, and all the bonds of 
brotherhood be severed like flax before the flame. Socie- 
ty would be dissolved, and though the forms of inter- 
course might of necessity be eee all would be heart- 
less as a countiaals smile. Man’s nature, susceptible of 
and craving ‘ ‘some better thing,” would only render him 
pre-eminent in misery, evenas Dry den’s king was known 
to be one by his peculiar air of discontent. If we were 
wise and true to our instincts we should look out fora 
way of escape from a world which would be a hell in 
spirit, and in every thing but the name. “Help, Lord, 

for the godly man ceaseth, for the faithful fail from 
“among the children of men!” 


. 


What we need is something that will hold in check 
these tendencies, apply healing medicines, and ‘restrain 
these passions; that will kindle aaiedt the fire of love on 
these desecrated altars ; pour light through the secrecies 
of action, and health through the “hidden parts” of the 
sal ha clear up these thickets, expel the bat and 
the owl from these deserted palaces, and gladden them 
with the light of day, and consecrate them for a heavenly 


’ visitant that will cast up a highway for the people, and 


restore the dominion of order, and peace, and love. 
Where is'your help? “I see him even now: I behold 
him nigh: there comes a Star out of Jacob, and a Scep- 
tre rises out of Israel that shall smite the corners of 
Moab. And Edom shall be a possession. How goodly 
are thy tents, O Jacob, and thy tabernacles, O Israel. 
Blessed is he that blesseth thee, and cursed is he that 
eurseth thee.” ‘I will make the wilderness pools of 


water.” ‘I will plant in the wilderness the cedar, the 


myrtle, and the oil tree together.” “I will bring the 
blind by a way they know not of. I will lead them 
in paths they have not known.” “O Zion, that bring- 
est good tidings, get thee up into the high mountain: 
O Jerusalem, that bringest good tidings, lift up thy 


~ voice with strength; lift it up, be not afraid ; say unto 


the cities of Judah, behold your God!” ‘How beautiful 
upon the mountains are the feet of him that bringeth 
good tidings, that publisheth 4 that bringeth good 
tidings of good things, that publisheth salvation; that 
saith unto Zion, thy God reigneth. Break forth into joy, 
sing together, ye waste places, for the Lord hath com- 
forted Zion. He will build Jerusalem. He shall sprin- 
kle many nations. Kings shall shut their mouths at 


him, for that which had not been told them shall they _ 


see, and that which they had not heard shall they 


* > 
28 . PLEA FOR THE 


eS 


consider.” Numbers, 24: Isaiah, chap 41, 42, om 
4 


and 40:9. 


4 


a 


EVANGELICAL PRESS. Q9 


Il. THz MEANS AND MANNER OF ae THESE RE- 
SPONSIBILITIES. 

1. The example of the apostle in the case before us is 
highly instructive and conclusive. It-.presents, 1. per- 
sonal consecration—a distinct and direct refe 
the design of lis creation and commissi 
form that consecration assumed. “I showed—witness- 
ed”—he held forth testimony—a light... 3. The subject 
of his testimony was the great, general, leading, pecu- - 
liar truths and hopes of christianity, as the sw the 
Old and New Testament Scriptures; “ that Christ 
should suffer and rise from the dead.” 4. The extent of 
this testimony—to all classes, ‘‘small.and great,” min- 
istering, of necessity, adapted truth, and to all nations, 
both Jew and Gentiles. 5. He did it with laborious ef- 
fort, painful endurance and great risk. God gave him 
“help,” was his shield and strength in a peculiar man- 
ner and degree. 6. He displayed a spirit of untiring 
perseverance and unflinching boldness ; ciate itheteedane 
all opposition, “I continue.” /And, 7. I may add that 
he was so intent upon his work that Festus for this, 
among other things connected with his ministry and 
hope, thought him “beside himself.” 

These points need not be dwelt upon. They present, 
however, one great feature in God’s moral government, 
viz. that He accomplishes his purposes by agencies. ‘The 
very battle wavered aecording as the hands of Moses 
rose or fell. If the rock is to pour out water, it must 
be smitten, though it be only by arod. If the first- 
born of Egypt are to die, it must be by the angel’s 
sword. If ‘‘ Jacob is to arise when he is small,” it must 
be “by” some one. The weakness of the instrumen- 
tality proves that “the excellency of the power is from 


* God,” and weak things “ confound the mighty.” 


This, however, is not the place to establish a princi- 


ple which is recognized so distinctly as the obligation 


30 PLEA FOR THE 3 
* 


of a redeemed sinner to follow Christ in “ doing good.” 
And with all due deference for the spirit of reverence 
avowed for the pune ces of God; with an explicit 
acknow ledg gment that the “ times and? seasons ”’ are hid- 
den in “own knowledge, and reserved for his own 
power; and with a deep sense of the nothingness of 
~ man, being but the ‘saw in the hand of him that shak- 
eth it, and the axe in the hand of him that heweth 
therewith ””—we cannot but deem it as inconsistent 
now to refuse methods and means of aid to the cause 
of Christ, involving, though they may, sacrifice, endu- 
tance, and resistance even unto blood, as it would have 
been, had those who ministered to Him in the days of 
his flesh, turned him away from their doors and denied 
him a supply for his wants, in the spirit and with the 
words of the tempter, who would have thrown him 
back on the bare power of his Divinity, when he said, 
“If thou be the Son of God, command that these stones 
be made bread.” Ifno agency be admissible, why do 
they build churches and support a ministry for their 


own accommodation; and if these be, how can they . 


consistently stop there? If we only provide for our- 
selves, ‘do not even the publicans the same?” “ What 
do ye more than others?” What is it er HY: of 
selfishness sitting in dark enthronement in the temple 
of the God of the Covenant? To allow it, is to install 
an abomination that maketh desolate in the holy place. 
The form which the believer’s agency is to assume is 
the illustration, defence, and propagation of the trath 
of God in every variety of method—in the living cha- 
racters of the life ; by upholding the ministry and the or- 
dinances of religion ; by the diffusion of religious intelli- 
gence in the newspaper and periodical; by putting forth 
the preventive influence of the Sabbath-sehool and chris- 
tian education ; by sending the Bible where the bestowal 
of the whole volume at once would not be wasted; by 


a 
Z 


4 


9 EVANGELICAL PRESS. 31° 


v 
¢ 


equipping and sustaining the missionary, the living 
teacher, wherever he can gain a hearing, or dare venture © 
in person; by the Tract, the smaller portion or more en- 
larged and specific treatise or volume on a select point ;. 
pertinent, seasonable, plain, that can go where the liv- 

| ing teacher cannot go, and can stay whenttieast, de- 

_ part; and embodies and perpetuates the truths he ut-- 
tered in fugitive words, and which in its character as 
truth is mighty, and is comprehended within the broad 
promise; ‘‘ My word shall not return to me void.” , 


Aha more particular and chosen instrumentality is this 
latter; and the object of my remaining remarks shall 
be to commend its claims to your understanding and 
hearts. If they should appear to be somewhat urgent 
and vindicatory, “is there not a cause” in'the fact that 
its importance seems to have been somewhat lost sight 
of, and that with increased demands, and opening and 
inviting fields of labor, there is a decreased uppiy of 
the sinews of action } 

I would preface the discussion of this part of Me sub- 
ject by one general remark, that although many of my 
arguments and illustrations refer to Tracts, as they are 
technically and popularly denominated, viz. religious — 
treatises in their smaller forms; yet I do not design by 

- any means to limit my plea to them. What I advocate 
is Evangelical Truth in a permanent form and calculated 
for general circulation. The argument in behalf of 
Votume CircuLaTion becomes, under given circum- 
stances and the force of the principles adduced, cumu- 
lative—the feeble as David and the house of David 
as an angel of God.” That plain, slow-moving, colpor- 
teur’s wagon, carrying from house to house the Gospel 

* of the kingdom, in its spiritual associations is not un- 
like the cart on which the Ark of the Testimony was 
conveyed to the house of Obed-Edom, where it be- 


7 a 


32 PLEA FOR THE 


came a source of blessing and an occasion of joy’; be- 
'_ fore which even a king with a priest’s ephod danced 
with ail his might; whose reproach he bound as a gar- — 
_» and about his brow, and the only effect of which wasto 
stimulate the purpose—if this was vileness, to become 
even ‘‘more vile.” 2 Sam. 6. k 
1.Tracts, in their essential character as Divine truth, 
are entitled to our regard, and warrant hope in their 
use. Let me ask on what rests our expectation of suc- 
cess in any form of attempt at “ instruction in righteous- 
ness,” from the mother with her child upon her lap, to 


the preacher conscious of his awful charge; or the 
- missionary believing that they “that dwell in the wil- — 
_derness shall bow before Him ?”’ ? 


~~ You will quote the promises and assurances: “The 
words that I speakare spirit and life.” “ The engrafted *. 
word which is able to save.” ‘Of his own will begat 
he us with the word of truth.” “He that goeth forth 
weeping, bearing precious seed, shall return with joy, 
bringing his sheaves with him.” “The hand of the 
diligent maketh rich.” Enough, grant it, grant it; but 
why is not all this my encouragement as well as yours? 
If you speak of the unpretending form of these instruc- 
- tions, so is the Bible a silent, unobtrusive volume, the 
work of many holy men, and gradually imereased to 
its present size. So is every book powerless, and dumb, 
and inoperative till you consult it. So also the Author 
of all truth was deemed a root out of dry ground. So 
Paul was weak in bodily presence; butwe assuredly do © 
not need to be reminded that the very filings of gold 
are precious; that every single ray of light comes from 
the sun; and that there is not a crumb that falls from ~~ 
our tables but it is the gift of God; and that the quality 
of truth more than the amount is its recommendation. , 
It takes but a very small portion of truth to convert 
the soul, if it only receives application from above; 


EVANGELICAL PRESS. 33 


and without this opening of the eyes to “ behold won- 
drous things out of God’s law,” you would in vain con- 


centrate the lighi of seven days upon one sightless eye- 


ball. A single summons, consisting of only two words,® » 


“ follow me,” severed the connection between the heart 
of Matthew and his place at the money changers’ table. 
One sentence brings Zaccheus joyfully down the tree 
_ to the feet of Christ. One declaration uttered ina breath 
sent away the woman that was a sinner, penitent and 
‘relieved, from the house of the Pharisee. The great- 
est results had a beginning. The arrow that does exe- 
eution enters with a point. There is not a triumph 
you can claim for truth, in any form of dispensation, 


that cannot be claimed for this. ‘The blind receive | 
- their sight, the lame walk, the deaf hear. 


> Our cause 


has sympathetic joy with the shepherd bearing home- 
ward a recovered sheep. It exults in bearing its humble 
part in producing and sustaining the revival, where the 
Spirit of God moves mighty assemblies by a common 
impulse, as the trees of the forest are moved by the 
winds, coming down in answer to prayer and exhibit- 
ing his reviving influence in hearts in which the seed 
of his truth has been deposited. 

Before this revelation came, systems of philosophy, 
falsely so called, were the only guides of men on moral 
subjects and eternal hopes, asa writer declares, ‘In this 
region and shadow of death the learned and illiterate 
sat for ages looking at each other in despair or scorn. 
From time to time some have started up after profound 
study and perambulated the valley, parading a new 
theory of mind, matter, or morals; and for a time the 
hopeless spectators forgot their misery in a discussion 
of the mystery, but they discussed only to discard.”* 
Of each one in succession it preved true, that their 
lights went out. 


* 


Mee ep 


* Philip’s Manly Piety in its Principles, 


- 


34 PLEA FOR THE 


Every thing but the Gospel, as a " guide to happine 
on high,” in the God it reveals, the view of man it fur- 
nishes, the great features of God’s moral government it 

» ‘exhibits, and the foundation of hope it points out, is a 
stupendous lie—a lie, because Christ declares, ‘‘ I am 
the light of the world.” Stupendous in view of the so- 
lemnity of the subject, the boldness of the pretence, 
the character and permanence of the effect and the 
scale of its operations, and because involving the wreck 
of immortal hopes. ‘Error,’ said Hume, “ can never 
produce the effect of truth ;” and his and our Judge has 
said, “No lie is of the truth. ” In truth is our hope. Call ; 


mits, if you please, our agency diminutive. Shall one of 
the younger members of the family and sisterhood of ~ 
truth be proscribed or neglected because she is little? — 
’Tis a ray, at least, of the Day-spring from on high— 
would you arrest its pigs tess, or attempt its extinguish- } 
ment? Wherever a Tracr is conveyed, there is “ set — 
up a banner for the truth” in a deluded world. At our : 
peril we either advance to take it down, or fail to im- — 
prove its conquest or rally around and advance it. | 
2. These publications are commended by their cha- — 
racter as Catholic Truth ; and associated t inregard — 
to them is the harbinger and means of ting unity 
in vtews and harmony in action. The dom of the 
Lord Jesus isthe only true universal empire; and in 
its establishment alone this sublime conception (a 
phantom when projected or attempted by wae mo- 
narchs) will be realized. “ As yet we see not all things 
pat under” Christ ; but within his acknowledged domi- 
nions there are diversities of administration and action. 
Mere denominational differences maintained in the ex- — 
ercise of intelligent and conscientious preference, and — 
in the spirit of love, are perhaps not quite so much to 
be deplored as some at first sight might imagine; 


while the spirit of sect, in its exclusive claims and into> _ 


EVANGELICAL PRESS. 35 


lerant action, stands rebuked by the sight this platform 
presents. The only “fire” here called down from hea- 
-¥yen on each other is that influence of the ‘‘ Holy One” 
(Isaiah, 10:17) which “ consumeth the chaff” remain- 
ing in our christian character; which hath a “ most 
vehement flame; which sat in the form of cloven 
tongues on the disciples at Pentecost, and is our hope 
that all nations will yet speak in their own tongues the 
wonderful works of God. We receive each other in the 
person of Christ. We avow a common salvation. (Jude, 
3.) We are one in Christ our Head—our bond is truth, 
our spirit, love. _ 
Whatever tributes our remaining infirmities of feeling 
or defective views, or our ignorance how to combine 
practically our respective forms and opinions in one sys- 
tem, may receive in our maintained peculiarities withim 
our respective sanctuaries and denominational lines, we 
are not content without a united tribute also to the doc- 
trine of a unity of faith and of a holy Catholic Church, 
and an implied protest against the inferences these fruits 
of our remaining infirmities might seem to warrant. 
The Tract Society exhibit this more prominently than 
the Bible Society, for we do not here, as there, merely 
receive r ion en masse, without note or comment, 
but we agree on the question what are its distinguish- 
ing features, its saving and essential truths; and we 
make, in the very spirit and form of our organization, a 
much nearer approximation to seeing ‘‘eye to eye.” 
We act also without the risk of collision attending 
united missionary operations. Where men, as is there 
necessarily the case, are agents with discretionary and 
somewhat undefined powers, they will always leave the 
imprint of their mental biases on their work. The noise 
‘of axes and hammers, and sometimes the strife of 
tongues is heard in the erection of the temple, and of- 
ten the scaffolding enlists more interest than the pile. 


_ 


36 PLEA FOR THE 
* | 
Bat the Tract league isa perfectly defined one, offensive ; | 
and defensive. The types we employ are mutes till we | 
bid them speak, and they can speak nothing but what 
we all agree they shall utter. Our publications axel 
truths also in such form as generalizes the views and | 
liberalizes the feelings. ’ 
The whole field appears like land to the mariner yet — 
far off at sea, though in sight. He sees not the fences, | 
hedges and lines which indicate individual proprietor-— 
ship; but what he does see is the place of his friends, 
his country, his home. From this position we catch the — 
broad and distinctive features of christianity, m contrast 
with every other hope ever brought in, such as they ap- — 
pear to be and are necessarily set forth by the mission-— 
ary, who, from the sickening scenes that surround him, ~ 
turns to rest his eye upon the spot where God “ owt 
mands the blessing,” and his “tabernacle is with men.’ 
All who may warrantably hope to meet in heaven, may 
and should meet somewhere on earth; and here is one 
unexceptionable place and work. A strong conviction 
of common danger, an oppressive sense of obligation, 
will stir up and reveal the hitherto deep-laid, hidden 
and dormant elements of character; the features of the 
soul will strike through, and the lines be strength- 
ened by action, even as patriots may differ about poli- 
tics at home, but are found side by side, and shoulder 
to shoulder to repel invasion and meet the my 
on the shore, because they both love their country. 
“There,” said an officer who had received a challenge 
to the man who gave it, when the alarm-gun was fired 
and the drum beat to arms, “‘¢here is the foe, let us give 
proof in the conflict at hand who is the bravest man.” 
In the pause here created amid the clashing interests, 
and sentiments, and jarring movements of the religious 
world, how appropriate and sweet the words of Adam to 
Eve, as portrayed by the most sublime of uninspired poets: 


EVANGELICAL PRESS. 37 


* “But rise, let us no more contend, nor blame 
“Each other, blamed enough elsewhere, but strive 
« In offices of love, how we may lighten : 
‘Each other’s burden in our share of wo.” 

I love the Tract cause, because > wererog sacrificing 
one distinctive principle, it is the ‘trait, "the truth in 
Jesus,” without the encumbering influence of a given 
form, or the repelling aspect of one we do not prefer. 
Who can tell, of the numerous hands, hearts and heads 
that wrote the contents of these volumes, what was 
their name, save disciples of Christ? The conflict they 
create is between the conscience of the reader and the 
power of truth, and this is the effect they aimed at. 
They operate with the vigorous and pervading power 
of a process, and not the superficiality and attractions 
of a mere mode. What they effect, they effect noise- 
lessly, yet before their penetrating, melting, refining in- 
fluence the power of iniquity is broken and disappears 
as the bands of winter are dissolved before the breath 
of spring, and here is the “hiding of their power.” 

As in the case of feudal tenures before the march of 
order, and light, and truth, the weaker became merged 
in the more powerful; as the independence of the 
barons gradually yielded and the lines of demarcation 
claimed by them faded away, until at length central im- 
perial power swayed its sceptre over the whole terti- 


tory, combined all these separate interests in one, and 


blended the whole mass of population under one law, 
name and jurisdiction; even so the cautious, conser- 
vative spirit of denominational attachment, necessary 
and honorable under existing circumstances, will gra- 
dually yield to the confiding spirit and enlarged mea- 
sure of christian love; the whole mass of spiritual 
material will be melted down under the assimilating 
and blending influence of the experience and love of 
the truth, until the promise shall be fulfilled: the Lord 
shall be King over all the earth. ‘In that day there shall 


bo 


e 
38 PLEA FOR THE 


be one Lord, and his name one.” And of this, though 4 
we have not yet the sum, we jave the pledge and its first — 
fruits, for in this blessed work of doing good and com- 
municating we are all made “to drink in one spirit.” 

3. I love the Tract, because while it is Catholic es- — 
sential truth, a light kindled at the altar of God, it is — 
characteristic in its form. i 

It is cheap—the widow’s mite can purchase it and aid — 
its distribution, and the very miser hardly dare refuse to 
dispense what is, as nearly as possible, of all the works 
of men’s hands, as free as God’s’ gift of vital air and re- 
joicing light. It is portable, and like a good conscience, 
is a pleasant companion, a continual remembrancer, and 
is easily carried. 

It is seasonable and adapted truth. A Tract Volume is 
a quiver full of arrows, and we may select such a one as 
we need. The Bible is the storehouse, or rather the ex- 
haustless mine ; here are portions prepared for our use, 
and we may lay our hand at once on what we may judge 
available. It is not the quiver and its contents bodily 
discharged that we employ in execution; but the single, 
selected, well-aimed arrow. Such arrows, shaped and 
suited for every variety of occasion by masters of as- - 
semblies, the Tract Society places within our reach, 
labelled and with directions. Their publications com- 
bine a peculiar adaptation to the conviction of both 
the philosophic and common mind. Philosophy would 
be ashamed to reject induction, and nothing strikes the 
ordinary intellect like a fact. 

It has doubtless been observed how largely they con- 
sist of great principles applied and illustrated by actual 
occurrences; how much narrative and incident are 
found in them, while it is a fixed and avowed rule to 
exclude every thing fictitious and unauthenticated. Now 
what is the reason that the great majority of christians 
read the Gospelsand historical parts of the Scriptures 


- 
+ 


EVANGELICAL PRESS. 39 


most 1 Why, when we circulate pure revelation, do we 
begin with portions from them for the heathen, but 
because they exhibit truth applied to character and 
circumstances, pertinent and convincing, and perceived 
in its value and bearings by one who knew what was 
in man, and who detected, warned, convinced or com- 
forted, as the case might require. It is this character 
of incident, a crowded stage, busy action and stirring 
scenes, that give interest to the novel and romance. 

While the pulpit is pre-eminently the place for 
holding forth the word of life, the Tract is the appro- 
priate means of gathering up and improving much that 
would otherwise be lost; and is supplemental, in an in- 
ferior and warrantable sense, to the Gospel. We follow 
the Gospel in its course through the world, as the first 
disciples did its Divine Author. We hear its lessons, 
observe its influence, and record, in familiar forms, 
scenes and occurrences that arise from it. What is 
written of the words and actions of the Savior is but 
a small part of what he said and did. We have a speci- 
men of one of his till then omitted sayings incidentally 
named by Paul, that “it is more blessed to give than to 
receive.’ And I see not why revivals now may not be 
recorded and rejoiced over as well as when the disciples 
said in holy gratulation, ““ Then hath God also to the 
Gentiles granted repentance unto life,” and were inter- 
ested and took action when they heard “that Samaria 
had received the word of God.” I cannot see why 
striking, hopeful and undeniable conversions now, may 
not call up adoring wonder as well as when Saul of Tar- 
sus breathed no longer in threatenings but in prayer. I 
need hardly say that we, of course, disclaim for these 
records the authority or rank of revelation; but are 
they not the Lord’s doings, and should they not be mar- 
vellousin our eyes? Are they not in keeping with what 
he did while yet with us? Do they not illustrate his 


.* ‘ 
40 PLEA FORTHE | 
promises and furnish “ infallible proof” th sis yet . 


alive? And may not objectors be met with the reply of 
Peter on the day of Pentecost, to those who said these 
men are full of new wine, that this is what God has 
promised: “I will pour out my Spirit on all flesh ?” 

“To be consistent in rejecting what is so’peculiarly the 
business, the charm, and the efficacy of the Tract, viz. 
to gather facts, and illustrate and apply principles, we 
must cast aside the lessons of our own personal expe- 
rience; but can we do so and be innocent? What isim- 
portant fo me as truth, is also important fo others. What 
is true in my experience, and may warrantably influ- 
ence, does not become false or unimportant because 
it is printed and circulated. Are we not obligated to 
ery, ‘‘Come and hear, all ye that fear God, and I will de- 
clare what he has done for my soul,” and to ‘‘magnify 
his works which men behold ?” 

4. These publications seem to be essential to complete 
the assortment of the desirable instrumentalities of righ- 
teousness. We need the “whole armor of God.” The 
breastplate, however important, without the helmet 
~ would leave us sorely exposed ; and the shield without 
the sword might secure personal safety, but we should 
not be able to put forth aggressive action. ‘Apply the il- 
lustration.. We are not warranted, because our depend- 
ence is on the excellency of God’s power, merely to 
stand still and wait for his salvation. _ 

We have, confessedly from God, the Bible, “ mighty 
through God,” its pathway through the empire of dark- 
ness traceable by the desolation of its strongholds. Who 
executed the first writing on earth? What was written, 
and for what purposes? In the fact that God wrofe his 
law and Jaid it up for reference by his people, and that 
in it we have something palpable addressed to human 
eyes and put in human hands, we have what at once de- 
stroys the foundation of those who would fain dissuade 


4 


—— 


4 * 
EVANGELICAL PRESS. 41 


from action because of the impiety and presumption in- 
yolved in the idea of being “co-workers with God.” 
But is this, the bestowal of a revelation, the only 
agency permitted, required, necessary? The paper and 
ink of the Bible, like the material parts of all other books, 
is of the earth, earthy. That volume, though it has 
cherubim shading it with their wings, and bending over 
it in study of its mysteries, has not the wings of the 
cherubim appended, by means of which it may fly in- 
stinct with life and love to the relief of the dwellers in 
dark places. The “ gates of hell” would never multiply 
it or give it circulation; but would rather see, as was 


once the case, a solitary copy for an entire region of - 


earth and that chained fast in some dark cloister, 
than the tons weight of it which strain the timbers of 
your depositories, and are ready for diffusion. No. 
Man has an agency, “holding forth the word of life.” 

But is ¢his all? Is the circulation of that blessed 


_ volume the ‘‘ whole duty cf man?” Who sent Aaron to 


- 


Pharaoh to enforce his command by Moses? Who 
placed Ezra in his pulpit of wood? Who said to the 
prophet, “Run, speak?” Who asks, “ Whom shall we 
send, and who will go for us?” Who told the diseiples 
I send you forth, “ as my Father hath sent me, even so 
send I you?” The angel flying through the midst of 
heaven having the everlasting Gospel to preach, is but 
the august symbol of men proclaiming to the astonished 
nations, “Behold your God!” 

While Christ then has settled the Constitution of his 
church—by-laws and incidental forms and instrumental- 
ities are all committed to our judgment, zeal and love. 
For want of this obvious distinction many are sorely dis- 
tressed at the sin of Sabbath-schools and other forms of 
benevolent action, because they do not find a regularly 
drawn constitution in the Bible. They might as reason- 
ably have refused aid to the man who fell among 


>, 


°% 


42 PLEA FOR, THE 


thieves, because the prescription of the surgery and the 
very salve the case required are not presented in the law 
of love. The disciple. of Jesus, the ‘new man,” has a __ 
head and heart and two hands, and they are all “ the 
Lord’s.” These are his furniture for good words and 
works; and in this wretched world he need not take two : 
steps Pehla he can find occasion and a place to begin, 
What I contend for, then, is not only warrant but THE 
OBLIGATION of providing what may seem to be desirable 
and important auxiliaries in carrying out the duties of 
our stewardship. 

From the question of principle I now come to the 
question of fact: Is the Tract cause such an agency? 
Amid the neglect of the Bible and the utter thoughtless- 
ness of men, the Tract fluttering in mid heaven and — 
crossing the field of vision, a flying roll, though inscribed — 
with mercy as well as wo, catches attention; the subject 
at least comes up; and if one reads, with Balaam when the 
angel met him—he will find his path somehow obstructed, 
and he cannot get on without an awakened sense of 
guilt and humbling confession. With catechisms and 
other formularies, it contains elementary truths, out- 
lines, specimens; and in its relation to the great system, 
it stands like an inviting gateway to the field of promise 
and eternal hope. 

It aids attention as well as arrests it, and fixesi impres- 
sions. Foster has exhibited, in a striking point of view, 
the strange and affecting waywardness of the heart of 
man in the fact, that when the preacher “comes in the 
name of God,” rehearses his law, and arraigns his au- 
dience, great and small, before the “ great white throne,” 
and in ideal presence places them there,—the sound of 
a retiring footstep, the slamming of a pew-door, or the 
fall of a hat from a peg, can arrest and divert attention, 
and interrupt if not break the spell which truth has 
momentarily thrown over their minds. By means of the 


EVANGELICAL PRESS. 4.3 


Tract, the minister, in retiring from the inquiry meeting 
or the sick room, may thus leave his memorial behind 
him. His words indeed have vanished into thin air; 
but here is their substance, and while held before or ap- 
plied to the heart and conscience, the impression be- 
comes transferred. The missionary also utters a few 
plain truths and then leaves the child of darkness to 
hold converse with the “ talking leaf,” and he thus sta- 
tions an unbribeable guard, a stern sentinel, wherever 
he can get a foothold ora hearing. It is a grappling- 
iron by means of which we retain a control over those 
with whom we come in contact, and to go forth with- 
out it is to go to a field of conflict without an im- 
portant weapon to wield when we get there. Who feels 
above confessing the aid derived from such pointed, 
coherent, impressive exhibitions of Gospel truth as they 
contain ? 

Besides, we have hereby a hold on men by ¢he pow- 
er of association. If we simply deliver a message, our 
words are only breath, and if one hears respectfully, 
though “he does them not,” there is nothing that 
rouses a sense of guilt ; and men will excuse themselves 
for rejecting the message by reflecting on at least their 
patient and passive reception of the messenger. But the 
very act of thrusting aside a Tract is an outward start- 
ling putting away of the word of truth, and stands in an 
obvious and appalling relation to an “ evil heart of un- 
belief,” and a man’s confirmed, public, formal rejection 
by Christ. If the Tract is received, and he feels resentful, 
it would be poor satisfaction to vent his rage on an in- 
animate and harmless piece of paper; and whether he 
neglect or destroy it, he must offer violence to his con- 
science, and have a struggle on the occasion. If perus- 
ed, when our words of warning no longer sound in the 
ear they are heard in disturbing echoes from the Tract ; 
and we leave him alone, his conscience and the truth 


44 PLEA -FOR: THE 


confronted. Nay, the very capitals in a Tract, ETER- 
NITY, have been known to cateh the eye of a lover of 
pleasure, and convey the word, with its overwhelming 
solemnities, to the soul. With the impious king who 


saw a handwriting on the wall, she trembled, her sin 
was continually before her, nor did her anxieties cease 


tillshe found peace in believing, and could say, “My 


soul doth magnify the Lord and my spirit rejoiceth in 
God my Savior,” and she exchanged her trembling on 


the verge of eternal wo for the character of “heir of 
eternal life, which God, who cannot lie,” hath promised” 


in Christ Jesus. 

5. We claim regard to these publications, because of 
their varied character, direct bearing, and powerful and 
attractive exhibition of Gospel truth. Did I propose to 
disturb the ease of a careless poser, I would put into 
his hand “ The Barren Fig-tree.” Was he to reform in 
a few particulars, and ask, ‘‘ What lack I yet ?” I would 
bring forth the balance of the sanetuary, and show hint 
“The Moral Man Tried,” and convince him that “ Every 
Man is the Friend or Bncuiy of Christ.” Should he be 
startled, I would hold him to his position by pressing 
on him the ‘‘ Worth of the Soul” and the horrors of 
“Heaven Lost.” Should refuge fail him, and should he 
ery out in despair, I would answer the “ Great Ques- 
tion,” and hold before him the “ Cross of Christ,” and 
bid him ‘Come, and Welcome.” Should he be discou- 
raged by the day of small things in his soul, I would in- 
struct him in the “ Progress of Grace,” andthe nature 
of “ Walking by Faith.’ When drooping through sor- 
row, I would give him “Tis all for the best,” and re- 
light the fires of his languid eye by hope in the,Lord. 
Had he a family, “Advice to a Married Couple,” “ Chris- 
tian Education” and “ Family Worship” should be my 
chosen “ words in season.” Did gray hairs appear upon 
him here and there, and strangers devour his strensth, 


ee 


—-— jw a .- . 
: 4 , * 


EVANGELICAL PRESS. 45 


I would warn him of the danger of the ‘Decay of Spi- 
ritual Affections,” and ‘‘The Sin and Danger of ne- 
glecting the Savior.” I would relieve that sinking of 
spirit which ensues when the enemy comes in like a 
flood, by the stirring exhibition of the ‘ Church Safe ;” 
and rouse the fearful soul that tires, and faints, and 


walks the ways of God no more, by showing him “A 


Forty Years’ Prayer-meeting.” The path of the young 
should have waymarks, in the exposures here made of 
Debauchery, Intemperance and Gambling, surmounted 
by the inscription, ‘‘ My son, if sinners entice thee, con- 
sent thou not.” I would also explode in their view, with 
more than electro-magnetic power, the “ Objections of 
the Infidel” by the Tract that bears that name. I would 
rebuke the worldling and cheer the saint by inviting 
them respectively to take their station with me at the 
bedside of Payson in the “ Land of Beulah,” and show- 
ing them the consistent keeping between the life and 
death of the righteous. Yes, to help me both ‘‘ Keep 
my Heart” and ‘‘ Teach my hands to war,” next to the 
Bible, ever foremost give me the Tract Volumes. He has 
missed much who has not visited this garden of plants 
from “ Paradise Regained,” in the midst of which, dif- 
fusing savor and giving character to all around, stands 
the Tree of Life, its fruit varied and monthly, and its 
leaves for the healing of the nations. And he has reason 
to question the soundness of his spiritual health who does 
not relish it and rove through it ‘‘ with ever new delight.” 
Talk of your Annuals and holiday presents! The 
price of one of them will purchase a dozen or a score 
of these publications, whose is the rare property of 
value in the contents and not the form, and on every 
one of which may be written: “The testimony of 
the Lord is sure, making wise the simple. More to 
be desired are they than gold, yea, than much fine 
gold, sweeter also than honey and the honey-comb.” 


46 FLEA FOR THE 


But these publications are not, as many err ously 
suppose, calculated only for the young, the devout, the 
afflicted, or the simply well meaning. We fear not to 
put them forth for premiums at the literary fair, and to 
recommend them as not to be disdained even by lips — 
“wet with Castalian dews.” Can you on any subject 
show a clearer piece of tracery than the outline of the 
way from hell’s dark door to a throne of light in “‘ James’ 
Anxious Inquirer?” Had earth ever a more rapt spirit — 
than Baxter? or one whose writings do more to fill the i 
whole scene with light, and in the perusal of which — 
heaven more readily ‘‘ comes down our souls to greet?” 
Can you produce more exquisite and touching sim-— 
plicity than is presented in the “ Dairyman’s Daughter,” 
whose author paints the scene in a believer’s death- 
chamber with a pencil dipped in the varied and blend- 
ed colors of the Rainbow of the covenant? And what 
need I say in recommendation of Bunyan, 


re ee ae 


* Ingenious dreamer! in whose well-told tale — 

“ Sweet fiction and sweet truth alike prevail—” 
whose Pilgrim’s Progress even England’s Poet Laureate 
pronounced a literary wonder, and exalted himself by 
editing. Can mortal hand rend the veil away from the 
face of infidelity more effectually than Keith has done, 
who in his work on prophecy, amid the ruins of em- 
pires, awakes a voice and renders legible the inscrip- 
tion, “Verily there is a God that judgeth in the earth.” 
Have you read the “ Village Funeral?” Then you have 
beheld (in its own touching language) the whole scenery 
of death glittering in the light of immortality. Can the 
Universalist say otherwise, on a candid perusal of the 
Tracts that expose his cause, than this: I have a lie in 
my right hand, and my hope is like the giving up of the — 
ghost ? Can the lovers of the dance feel otherwise than 
that they make themselves vile? If you wish to see 
the Rock of Ages, “the only Refuge,” invitingly set — 


es a 


EVANGELICAL PRESS. 47 


_ forth with the clouds about its base and the sunshine 
on its head, read ‘the General’s Widow.” And there 
_ too are the productions of that master mind, whose gi- 


gantic dimensions and mighty action none can contem- 
plate without the homage of reverence approaching 


awe; that could stoop and could soar, and proved its 
_ possessor a “son of thunder” and “ of consolation,” as 


its power is put forth in the “ Contrast of the Death of 
Hume and Finley,” and ‘Conversation with a Young 
Traveller.” Only master the facts and principles there 
set forth, and you will have ever at hand an effectual 
quietus to that part of shortsighted and shallow, yet 
babbling and plausible infidel philosophy, and may say 
respecting it, as Moses respecting the Egyptians, “ Ye 
shall see them no more.” But time would fail me to 
pursue the analysis. Cast your eye along the whole 
array of this armory, which, though thus replete, is 


but just begun. The place is Mahanaim, and these 
_ are God’s hosts. Genesis, 32: 2. 


6. The last plea we urge is the providential character 


and the results of this mighty and blessed agency. It is an 
_ important maxim, “God is in history.”* There is an 
unseen yet almighty hand behind the scenes of Provi- 
| dence, that brings them forward, adjusts, removes them, 
_ and carries on, towards its finished stage, the work of 
_ Redemption, by means of providential arrangements and 
_ events which he has linked in with it, and caused to be 
_ subservient to it. In the birth of Moses and Samson 
God raised up deliverers, and did not merely employ 
_ what was somehow, but not by him, adapted to the 


emergency and ready to his hand. God turned the scale 


| of battles which made Rome the mistress of the world. 


He gave fury to the war-horse, and strength and aim to 
the warrior’s arm, and preserved the spear and sword 


* See the magnificent preface to D’Aubigné’s History of the 
Reformation. 


48 PLEA FOR THE 


and shield unbroken, because he was prepari 
hushing and subjugation of the nations, a fulness of time 
and a mighty stage for introducing into the world the 
Prince of Peace. In the subserviency of steam and othe 
physical agents to moral uses we see “ the finger 
God” as clearly as in the qualification of Bezaleel, b 
the spirit of wisdom and understanding, to “ devise 
cunning works” in gold, and silver, and. brass, and in 
cutting of stones and carving of timber, and all manne 
of workmanship for the construction of the tabernacle, 
and the ark of testimony, and the altar of burnt-offering: 
Exodus, 31: 2,11. We cannot, therefore, regard th 
invention of Printing, rapidly perfecting as the Refor- 
mation arose, otherwise than as a chosen part of Ged’ 
instrumentality. 
I have already alluded to the: divine origin of record- 
ing truth and law. As a substitute for writing, and as 
a means of perpetuating acts and sentiments, we se 
nations renowned for arts resorting to the clumsy i 
roglyphic, or rearing the costly monument for a single 
event. It will aid our estimate of the value of this agen-— 
ey to inquire how the Church, when she was struggling 
for restoration from her captivity in modern Babylon, — 
‘could possibly have dispensed with it, and to observe | 
what advantages she would have lost had not this help 
been at hand. The pen and the press are simply means 
of conveying and perpetuating knowledge. They are to 
a cause what wings are to a bird and feet to a man, the 
means of Veromationt They are a substitute for personal 
presence and instruction; and nothing ean be said in 
commendation of their penned power which does not 
equally commend them in application to our cause, and 
so much the more entitle them to your liberal support, 
as our object is the pre-eminently important one to wit- 
ness, to both small and great, words whereby they may 
be saved. The apostle, who had no rest in his spirit day 


‘ EVANGELICAL PRESS. 49 


or night, and but little in his person, went where he 
could: where he could not go, or where he had been 
_and could not go again, he wrofe. The hand that penned 
the epistles to the Philippians and Timothy was encum- 
bered with a chain, and he makesa distinction between 
restraint laid on the preacher, and the continued exten- 
sion of truth: “the word of God is not bound.” 

On the invention of printing, the Classics were 
brought forth from the retirement of libraries, were il- 
 justrated and circulated. A new zeal for learning was 

thus enkindled. The public mind became roused and 
' excited to quickened action, and was thus qualified to 

“hear and inwardly digest ” the weighty discussions at 
_ hand. Speaking of Luther’s theses, the historian says: 
“ The Head of the Church, who sits in the heavens, and 

to whom all power is given, had himself prepared the 

soil and committed the seed to the hand of his ser- 
_ vant. He gave wings to these seeds of truth, and scat- 
gered them in a moment over the whole field of the 
~ Church.” Do youask how? “ The Reformer had hardly 
! hailed them to the doors of the church of the castle of 
/ 


Wittemberg, when the feeble taps of his hammer are 
_suececeded by a thunder-clap which shook the very 

foundations of proud Rome.” It was the sound of the 
going of THE prEss— for they spread with the rapidity 
of lightning. In a fortnight they spread over Saxony— 
in a month they had run through all christendom, as if 
| angels had been their bearers instead of men.”’* 
| Luther published several popular Tracts and Sermons 
| —on the Ten Commandments, Explanation of the Lord’s 
| Prayer, &e. The Beast felt the goadings of the spear, 
| and Tetzel very naturally disapproved of “ scribbling se 
| many Books and Tracts.” The Reformer’s voice was 
| heard beyond the confines of Germany, and in many 
| regions they were the morning star that ushered in the 


* D’Aubigné, vol. 1, page 248. 


~? a 


% 


a5 


50 PLEA FOR THE * 


auspicious day of Gospel light.* The Colporteurs light-— 
ed up the fires of the Reformation in the very cottages _ 
of the peasants. Three presses were at work on the 
New Testament alone, striking off ten thousand sheets 
per day. In a few years seventeen editions proceeded 
from the press at Wittemberg alone. Of Melancthon’s 
Loci Communes, in about seventy years there were 
sixty-seven editions. Luther, alone, wrote about 183 
Tracts, short treatises, such as the “ times required,” 
each one a nail fastened in a sure place by a master’s” 
hand. In France, Le Févre employed the same agency, 
and in 1524, 318 years ago, there existed at Basle, hav- 
ing France for its field of operation, a Bible Society, 
an association of Colporteurs, and a religious Tract 
Society. 

These efforts do not date therefore from our age; 
they go far back and are a tried instrumentality. They 
gave the Reformers a sort of ubiquity, and proved like 
the rod of Moses to God’s Israel. It was lifted by dina 
tion received from the cloudy pillar and tabernacle, a 
when lifted led their march. As these sparks fell in 
showers over the nations, prohibitory decrees were is- 
sued, and the powers of darkness strove to put them 
out; but each one proved to be fire from heaven, and 
became a separate centre of light and heat, until at_ 
length, extending and blending, the glory of the Lord 
filled the land, and the people no longer stumbled on in 
their darkness, but rejoiced among the “‘ nations of the 
saved.” “4 

It is but turning over the same principle in illustra- 
tion to tell how Baxter and Flavel in troublous times, 
and Bunyan from Bedford jail, wielded the pen when 
they could not officiate in person, and that too witha 
spirit and power which told upon the kingdom of dark- 
ness. Nor should the fruits of Tract operations in this 


* D’Aubigné, vol. 2, pp. 21, 22. 


EVANGELICAL PRESS. 51 
. 


city by missionaries and distributers be overlooked. 
These former have long and effectively pursued their 
self-denying labors in this department on means barely 
sufficient to keep vitality in the silver cord; and none 
but those who will stop and examine, can estimate the 
value of their work. The Tract House furnishes a more 
effective and desirable police than the City Hall. The 
records of the Association I speak of, tell not of com- 
mittals to the penitentiary, but introduction to the 
prayer-meeting and sanctuary. Their proposed remedy 
for vagrancy is to bring back the wanderer to the Shep- 
herd and Bishop of souls. They thunder not at the door 
of offenders with the authority of “the judge or the 
officer,” but in meekness they instruct those who op- 
pose. Inthe name of Jesus of Nazareth they visit the 
abodes of wretchedness and cuilt, to seek and save ; and 
the guilty inmates need not run to hide themselves, for 
they bring salvation on their tongues, and words of 
peace reveal. They care for those whom others care 
not for but hunt after. They seek out the cause they 
know not. Their weapons are prayer, and truth, and 
love, and every month you hear some say: Rejoice with 
us, for we have found the sheep that was lost. God is 
not unmindful, and will not forget your work of faith 
and labor of love. The church blesses you in the name 
of the Lord. We offer you our congratulations and 
breathe upon you our prayers as you pass in review. 
You have witnesses on earth and a record on high. 

We have testimony also to the efficacy of this form 
of instrumentality in the history of darkness as well as 
light. Of Tracts, Books, Encyclopedias, there are other 


than religious ones. Poison instead of health was infus- 


, 


ed into the fountain of knowledge by the French phi- 
losophers. The press laid the train whose explosion 


_ shook down the throne of France, prepared the graye 
of myriads, deranged and convulsed the civilized world, 


) 


: 


“) 


v 


52 PLEA FOR THE  - 
and has opened, on the very spot where the anti-chri 
tian conspiracy was carried on, a voleano whose porte 
tous heavings even now constrain us with the proph 
to exclaim, “Wo is me! my soul is weary because of 
murderers, and my sighs are many and my heart is 
faint.” 

Tue Press—it is adapted to do wonders—it can do 
wonders—it has done wonders. With its power of 
multiplication, it is a moral and intellectual repeating 
rifle—one can chase a thousand as easily as a material 
one can defend an individual against the assaults of a 
gang. All we ask is, allow us the instrumentality an 
do not cripple us in its use—hand on the truth and fur-— 
aish us the means of discharging i, and, with God’ 
blessing, we fear not for the issue. 

Although the two causes which stand opposed employ 
the same methods of warfare, we have hope that we 
shall prevail, because wickedness is selfish; and has no 
heart and feels no bands. To the extent of personal : 
terest, or under temporary impulses, it may do much an 
act vigorously ; yet it will not sustain apostles, nor in- 
stitute missions, nor inspire martyrdom. Righteousness, 
on the other hand, is liberal, principled, has hope, con- 
tends for all, is meorruptible, and sustains this and all 

“needed additional instrumentalities. _Wickedness is 
false. Ours is the cause of truth. We speak to the con- — 
science, whereas til] men reach a certain point in ini-_ 
quity, they find it hard-to kick against the pricks—a_ 
traitor always fights faintly. Wickedness has the as- 
surance of going into perdition, but with us is “the | 
mighty God.” If the Tract be not an original sun, a 
light-bearer “in the beginning,” it may at least perform 
the office of the Star of Bethlehem, which was a cre- 
ation for a particular occasion, and yielded a light so” 
peculiar that it attracted notice and fixed the gaze and 
gently drew on even magz?, until it paused over the per- 


7 


e 


. 
i 7 


“« EVANGELICAL PRESS. 53 


son of Immanuel, and having performed its office in 
bringing them there, it disappeared and left them to 
wonder and adore. 


Having thus exhibited the ground on which we rest 
our claim on your attention and liberality, allow me, in 
the conclusion of this discourse, to urge the importance 
of putting forth NEW VIGOR IN THIS DEPARTMENT OF 
CHRISTIAN BENEVOLENCE. 

First, then, I ask what shall be the effect of this 
combined review of facts, and principles, and circum- 
stances? We have caught a view of the genius and in- 
fluence of the Gospel of the ever-blessed God. We 
have traced the course of evangelical literature, like the 
Nile through the sands of Egypt, by its fertility, and 
have read its history in the light of His smiles. He who 
has the key of the house of David has set before us an 
open door. We have looked upon the slain and wound- 
A and exposed, and now what is our decision? Have we 

lt compassion rise, or shall we pass by on the other 
side? May we not hope for something allied to what 
ensued in Israel, when Hilkiah the priest brought to 
Josiah the book of the long-lost and neglected law; a 
book,..a record, a rule in permanent form, that had not 
degenerated, though the priests handled not the law, 
though the princes had become vain and their judges 
were like evening wolves—when light flashed, and a 
sense of obligation startled, and conviction was felt, 
and confession was made, and reform ensued, and idols 
tottered and fell. I know not how to estimate the com- 
parative value of the talents entrusted to us, but among 
the most precious is personal influence and wealth, and 
their burial and abuse are among the heaviest items in 
our account—what we have omitted to do when it was 
im the power of our hand to do it—" ye gave me no 
meat—ye gave me no drink—ye took me not in.” To 


| 
| 
! 


. 


be consistent, we must either abandon or maintain the 
cause—are you prepared for a decision? Would 
here dare to loosen the first stone as the commence: 
ment of a process of dismantling? Would you not fea 
the fate of him, who, though a king, had the a 
withered which he dared to put forth with unhallowe 
design toward the altar? And if mistaken zeal in sup- 
porting the ark when it trembled and was in appearance 
nigh to falling, met with death, of how much sorer pun- 
ishtment sMall he he thought worthy who would touch it 
with a view to its arrest. If, like the younger son, you 
have said, I will not, like him, repent and go—and hav- 
ing said, I go, sir, beware of drawing back. 

Call, if you please, our cause a little one—recollect 
we do not allow this to be its character, we pe 
against the thought—yet if you will call it so, then hea 
me when I ask, Whose cause is 7¢? and ponder what he 
saith, “He that is unfaithful in the least, is unfaithful 
also in much.” When you came to Christ you oe 
reserve in or selection of duty. Your inquiry was, 
“Lord, what wilt thou have me to do?” Any thing but 
indifference. Give, though it be the widow’s mite, but 
pronounce on us also your blessing, only let both come 
Srom the heart. 

Call, if you please, my argument weak—but hoadll 
the cause as mighty. We only claim proportionate re- 
gard, and this recently it has not been our privilege to’ 
receive. We are one of a family of interests. We dare 
not indulge or express, neither do we ask a preference. 
We cannot say which one we would relinquish, more 


54 PLEA FOR THE 


* than a father could say which, out of a numerous and 


even cumbersome family, he would be willing to spare 
for conscription ot death. Be it Joseph, or Simeon, or 
Benjamin, zf evil befall, it will wring a father’s heart. 
The Savior is not here in person. The only opportunity | 
of thus glorifying him is during our stay on earth, and 


ell e ’ 


4. EVANGELICAL PRESS. 55 


though you may call this the least of all methods—call 
us dogs—yet the dogs eat the crumbs that fall from 
their Master’s table. And there is an encouraging assu- 
rance to help it forward even on your own principles 
and views: “‘ Inasmuch as ye have done it unto the least 
of one of these, ye have done it unto me.” 

Come, brethren, let us be candid and come to the 
light. Cold hearts and carnal affections lie back of all 
our excuses and reluctance. Come, let us catch the 
glow of the sentiment, ‘I am not my own, I am bought 
with a price. No man liveth to himself, and no man 
dieth to himself; for whether we live, we live to the 
Lord, and whether we die,.we die unto the Lord; so 
that whether we live or die, we are the Lord’s.” Nay 
more, let us not limit our efforts by the prospect of 
dying, but catch the spirit of Peter, who endeavored to 
stir up pure minds and perpetuate the remembrance of 
truth beyond the time of his own decease; and of Pay- 

n, who believing that Christ might be magnified by the 
extension of his testimony, directed that there should 
be a paper pinned on the bosom of his very shroud, re- 
minding all who came to take a last look, of the ‘ words 
he had spoken being yet present with them,” and who 
thus preached from his coffin, and spoke, though dead. 

I shrink within myself at the thought of the place I 
occupy on the present occasion. I would stir you to en- 
nobling and appropriate action by reminding each one 
of the honor of belonging to a council of deliberation 
such as this—not like Napoleon’s staff, haggard and 
aghast, consulting, amid the frowning horrors of the 
Kremlin, by the glare of conflagration lighting up the 
darkness of the surrounding scenery, how they might 
safely retreat—not like them on the field of Borodino 
or Waterloo, where amid the flash and roar of artillery 


and rolling clouds of smoke, dense columns might be 


seen rapidly moving to support a flagging line in the 


56 PLEA FOR THE 


fiendlike work of mutual destruction—but with pity i 
heart and hope in the promises, we have come together 
to devise liberal things, to arrange a decisive movemen’ 
in behalf of a kingdom of righteousness, peace and joy; 
to spread, as Hezekiah did, the letter of the king of a 
warring host before the Lord; and with the disciples, 
when gathered with “their own company,” to lift our 
voice to God with one accord and say, ‘‘ Lord, thou art 
God, which hast made heaven and earth, and the sea, 
and all that in them is; who by the mouth of thy ser 
vant David hast said, Why did the heathen rage, and th 
people imagine vain things? The kings of the earth 
stood up,-and the rulers were gathered together agains 
the Lord, and against his Christ. And now, Lord, behol 
their threatenings; and grant to thy servants that wit 
all boldness they may speak thy word.” Acts, 4. 
Secondly. Let us take encouragement from the cer- 
tainty of the issue. Christ “ must reign.” ‘ Thy throne, 
O God, is for ever and ever.” Our agency is directly i 
the line of the revealed purposes of God, and as natu- 
rally bears on this result as the sowing of seed on the 
luxuriance of the harvest. “Truth shall spring out of 
the earth, and righteousness look down from heaven.” 
God will not make void his covenant, nor profane the: 
crown of Immanuel by casting it down to the ground. 
The efforts of earth and hell against the church shall no — 
more avail for her destruction, than the weight of the 
shadow of a passing cloud can shatter a pyramid. The 
agency by which God will effect this is as undeniable — 
as the end is sure and will be glorious. ‘Thou art, O | 
Israel, my servant, by whom I will be glorified. Is it a 
light thing that thou shouldst be my servant to raise 
up the tribes of Jacob and to restore the preserved of — 
Israel? I will also give thee for a light to the Gentiles, 
that thou mayest be my salvation to the ends of the 
earth.” “ These are they that war with the Lamb, but the — 


EVANGELICAL PRESS. 5T 


Lamb shall overcome; because he is King of kings, 
and Lord of lords; and his people are called, and cho- 
sen, and faithful.” 

To us first has God given the injunction and oppor- 
tunity. He has not come to us because he is at a loss 
for instrumentality. If evena Moses die, Joshua stands 
prepared to introduce to Canaan; and if Judas becomes 
atraitor, a Matthias is at hand to take his bishopric and 
perform the work of an apostle. The emergency I have 
attempted to delineate happens in our day. Our per- 
sonal interest and the welfare of Zion are deeply in- 
volved. We feel a sense of obligation, and incitements 
and suggestions, which being interpreted are the whis- 
pers of the Spirit to our hearts. I would make to you 
the emphatic and thrilling appeal of Mordecai to Es- 
ther, when she hesitated to go in to the king, though 
the decree of destruction was signed, and Haman wait- 
ed impatiently and confidently to hear the burst of 
wailing that would proceed from a whole nation doom- 
ed and dying, “Think not with thyself that thou shalt 
escape in the king’s house, more than all the Jews. For 
if thou altogether holdest thy peace at this time, then 
shall there enlargement and deliverance arise from an- 
other place ; but thou and thy father’s house shall be 
destroyed, and who knoweth whether thou art come to 
the kingdom for such a time as this.” 

Thirdly. A powerful and constraining consideration 
is, that our benevolence reacts on ourselves in our dear- 
est earthly as well as spiritual and eternal interests; 
and that in promoting the cause of Christ in this form, 
we are performing an act of self-preservation. There are 
few of the numerous travellers who swarm our land, 
who understand the mechanism by which they are 
carried forward, or who are aware that danger .im- 
pends, until it is upon them, and they find themselves 

isabled and amid a wreck. It is with nations as with 


~ 


58 PLEA FOR THE 


individuals: God girds them though they have no 
known him. We know not the spring of our blessings 
and but few undertake in public affairs, deliberately 
dispassionately to trace effects to their causes, or 
willing to apply a correcting hand. 

Ours is a government, not of force, but of law. Laws 
(it is a trite remark) are but the index and reflection of 
public sentiment. The jars and commotions we see and 
feel, show that there is something out of place: a 
something is the public conscience. Wisdom and kn 
ledge are the only sources of stable times—the fear of 


_ the werd’ is our treasure. The collisions of truth and er 


ror in our day are not mere “ strivings after masteries ; 
they are a struggle for life. There has been an ons 
studiously made—what you witness is the reaction of 
healthful and conservative influences. 2 a 
Demagogueism is our curse, as it has proved the 
blight of all republics. The materiel it wields, and by 
which it hopes to triumph, is what we strive to purify, 
and enlighten, and elevate: viz. the common mind. There 
are men in every land, and there are men in this, who 
would build their greatness even on their country’s ruin, 
who would dig the grave of this republic, if they could 
but obtain the elevation afforded by its mound. We 
have reached that appalling stage of corruption in which 
we see ‘‘ dwarfish virtues and gigantic crimes and oceas 
sional eruptions of anarchy and crime.” 
The mere sentimentalities of religion, however touch} 
ing and true, are not sufficient to counteract the pres- 
sure of evil we sustain: such as the deceitfulness of 
riches; the emptiness of grandeur}; the vanity of the 
world—Leviathan is not so tamed. We need to car 
applied truth to the bench, the bar, the jury-room, t 
ballot-box, the conclave of the politician; the hall of the 
legislator, the counter of the merchant, and the shop of 
the mechanic. The ministry need a double portion of 


EVANGELICAL PRESS. 59 


the spirit that rested on Elias to speak intelligently and 
fearlessly “the testimonies of God before kings.” If 
the people are incorruptible their representatives must 
be honest; for our rulers, if we only made them know 
it, are not our masters, but our servants. It is a con- 
clusion deliberately and firmly held and demonstrably 
true, that the only safety of this mighty nation from 
civil war, dissolution of our political union, religious 
error, anarchy and final despotism, is to be found in the 
sobering, self-denying influence of the religion of the 
Son of God. The Church must stand in the breach. 
Speedy “running,” unsparing exertions, uncounted trea- _ 
sures, smoking censers, elevation above partizanship 
and personal considerations, a regard to principle above 
policy, and personal consecration—these are the reme- 
dies on which hope depends. It was but a few years 
ago that a statesman of France, pressed out of strength 
by the weight, and bewildered by the complexity of 
national affairs, and appalled by the refractory and in- 
subordinate spirit of the nation, made the chamber of 
his confinement and death ring with shrieks and the 
outery, “France wants a religion! France wants a re- 
ligion!” Give us only the power and prevalence of 
truth and righteousness, and the true national policy 
will speedily and easily be discerned, and when dis- 
cerned, followed with one heart and one mind. Yes, put 
a Bible and an evangelical literature and secure the 
worship of God in the humbler dwellings of the land, 
and I fear not the efforts of force from without or cor- 
ruption within. “From scenes. like these our country’s 
standeur springs—this makes her loved at home, rever- 
ed abroad,” and will plant a “virtuous populace,” to 
stand like ‘“‘a wall of fire” around our institutions and 
interests. 

Fourthly. Is there a plea of the hardness of the times 
and commercial revulsions and embarrassments? These 


60 PLEA FOR THE ‘7% 


are the very circumstances to try the integrity an 
strength of our faith. God will shew himself strong in 
our behalf in the day of trouble. As if to contrast t 
spirit of the world and the spirit that is of God, at t 
very time when the nations of Europe were drained 
treasure and yet covered with the smoke of numero 
battlefields, the august form of the British and Foreign 
Bible Society rose before their view, allied in its chee 
ing influences to the appearance of the Savior himse 
to the disciples when benighted and tossing on storm 
Tiberias. The American Bible Society came into vig- 
orous existence immediately after the exhaustion, tu- 
mult and blood of the last war, as a blessed instrumen 
tality to bind up the wounds that had been inflicted, and 
to hold in check the. corruption naturally engendered. 
And now seems to be a set and appropriate time for the 
church to make even her deep poverty abound to t 
riches of her liberality, and to exhibit the strength 
peculiarity of her principles, by emerging from the deep 
and bitter waters in which she has struggled and been 
steeped so long, with a song of praise on her lips anda 
thank-offering in her hands. 

We might consistently plead embarrassment if wa 
carried retrenehinent through all our departments of 
expenditure, and if our cannot were one we expected or 
could dare to use in the day ofaccount. Cannot! do we 
arrest our substantial interests, or business, or the edu- 
cation of our families, and decrease our own comforts 
from this cause ? and if not, do we mean, when God cor- 
rects us for our iniquity, that the blows of his provi 
dence shall give us only a glancing stroke and shall fal 
with their heaviest effects on his own cause? Cannot! 
that single stick of confectionary with which you have 
just indulged your child has robbed the world of fifteen 
pages of evangelical light; and that well-flavored cigar 
with which you regale yourself in reclining attitude, 


% 


- EVANGELICAL PRESS. 61 


arrayed in purple and fine linen, and after " daily sump- 
tuous fare,” stands over on God’s book against you for 
ninety pages of his truth, if you make cannot your plea 
and turn away his cause unassisted from your door. 
Cannot ! Give me the crumbs that fall from your tables, 
the value of what you waste; and in the Savior’s ser- 
vice five small loaves shall feed as many thousands. 
Cannot! We can if we are in earnest. A blood-bought 
sinner talk so! when a dancing courtezan pockets thirty 
or forty thousand dollars a year, and when the damages 
ofa single breach of engagement are laid at twelve 
thousand dollars, and all this merely because men love 
their pleasures, and bestow their treasure where they have 
placed their heart—when on a brutal prize-fight poor 
men will stake their hundreds—when the water of your 
city of three hundred thousand inhabitants has cost its 
“millions—cannot we spare a little for the conveyance 
of a rill of the river of life through the weary heritage 
_of twice as many millions ready to perish? When the 
nation has expended one hundred millions to recover a 
region of uninhabitable everglade from a horde of sa- 
vages, shall this great land refuse for the aggregate of 
all her annual charities the comparative pittance of half 
a million to give to Jesus the crown of earth? Cannot! 
You will think otherwise of the value of earthly trea- 
sures when the fires of the judgment shall melt down gold 
and silver as it does the rocks. Cannot! take back that 
word, for you must answer for it at the day of judg- 
‘ment. It isnot true. There is not one here but that 
“lies to the Holy Ghost” when he says so, if he means 
‘to be understood Jiterally, Is there one here who has 
not “kept back part of the price,” who has done what 
he could ? and shall we not henceforth tremblingly for- 
bear refusal to appropriate any thing of which confess- 
‘edly ‘‘the Lord has need.” 
Finally. What is wished is, without permanent funds 


62 PLEA FOR THE 


or interest arising from investments, 4 render the 
American Tract Society a permanent Institution, t 
raise it from the character of a mere contingency, 
floating beacon, subject to the influence of neglect, an 
the action of the winds and waves, to that of a fixe 
star that shall shine eguably, brightly, ever, to which t 
wanderer on the world of waves may look with full pe 
suasion of sure guidance and friendly aid. To e 
this we need not the impulses of excited feeling, but th 
steady influence of principled and intelligent attachme 
These results may be secured if the Church will b 
systematically benevolent; if she will send forth co 
stant supplies from a full spring; if men will in t 
main be the executors of their own charities, and prove 
in their sphere and daily course, like the sun, idigpeni 
genial influence—if like a “fine setting sun” they 
become richer and shine brighter and loom larger 
the grace of christian benevolence as they approac 
the horizon, and if they will also “bless the worl 
when they go out of it, with a parting smile.” 
Let us also form ennobling ideas of the great desi 

of life and of true elevation of character, and hand 

to the Church, when we are gone, a generation who 
shall better serve the Lord. Adam says that a poor 
country minister, resisting the devil as he goes the 
rounds of his parish, has nobler ideas of true glory than 
Alexander had. Cecil carries out the sentiment by saying 
that “the aged woman who rises at two o’clock in the 
morning, lights her farthing candle, stands all day over 
her wash-tub, at night throws around her her threadbare 
and faded cloak, and steals out to some place of wor- 
ship, hears the truth of the Gospel, mingled it may be 
with ignorant yet honest zeal, but drawing in good into 
an honest and prepared heart, is a heroine, has a noble 
mind, an elevated soul, compared with the greatest of 
men, conpiaeea as mere men of the world.” 


EVANGELICAL PRESS. 63 


Whether Constantine the great saw a cross and an 

imscription over it in the sky, or not, the sentiment 
conveyed is true, and to gather inspiration from it is 
four privilege. Yes, blessed Savior, by thee we shall 
made conquerors, and more than conquerors. One 
of the most affecting features of our present condition is 
this, that while we delay we are mocking the hopes and 
ail to satisfy the appetite ourselves have excited. Are 
lyou willing that your Institution, a stately vessel, on 
its eighteenth annual voyage in a circumnavigation 
of charity, after her form is becoming known to the 
mations, her merchandise “‘ more precious than rubies,” 

d her return watched for and hailed, shonld, with 
he white flag at her mast head and the banner of the 
leross at her peak, and a consignment of all on board 
’ 9 the lory of the HERE is come (as we have done) 


motion, and merely drift and toss about lazily at the 
im * of the elements, instead of causing the sound 
of going to be heard, and the “ deep in her wake to 
= e hoary? yw 
If in the conflict with Amalek, the heart of Israel 
was strengthened, and their blows fell thicker, heavier, 
heartier, as they glanced at Horeb’s hoary summit, and 
saw in bold relief against the sky, the form of Moses 
ith lifted hands and imploring look, for your en- 
ouragement in your present enterprise, turn your 
“to the everlasting hills.” There, there stands 
the great High Priest of our profession, everliving to 
intercede. The crown of the universe is on his head, 
tear of pity trembles in his eye, his hands are lift- 
his prayers are prevalent—we fight under his m- 
ction, and victory is sure. See what a bright crown 
ae holds forth to those who “turn many to righteous- 


ee > P ite ve +" 
64 PLEA FOR THE EVANGELICAL PRESS. oe 


ness.” Listen to his assurance: “ They t 
shall shine.” ‘To him that overcometh will I ¢ 
sit with me on my throne; even as I also have o 
come, and am seated with my- Father on his throne, 
O the power, the rapture of the thought that 
have peace on earth, that we have peace w 
through our Lord Jesus Christ—that peace is pre 
ed to them that are afar off, and to shi ¢ 
that the worst days of this suffering 
that ‘the night is far spent and the day i 
which the clouds that hide the face a 
view will retire; when the rainbow of the covena 
once spread over them, shall have for its oy 
the darkness of the mystery and grandeur of the 
head, and will be arched and fixed forever over 
very throne of judgment; when there will hencefor 
be nothing to shade the brightness of our heritag 
and when our world shall revolve in the full light 
Jehovah’s reconciled countenance, and as it * rolls 
burningly along” shall send up its shouts of salva 
tion loud as his thunder and lofty as his throne. ae 
It is an impressive sentiment that woul 


= 


di ' 


mond must present themselves as from a batt 
denied the privilege of mingling in the eterna jo 4 
and triumphs of conquerors. | 

Our force is on the field, the lines are drawn, the 
standards are raised, the trumpet sounds the onset—and 
unless it can be flown that this agency is not conn 
ed with this glorious consummation, there is no alt 
native, and there is no admissible discharge from t 
service of this holy war. “Speak to the children | 
Israel that they GO FORWARD.” Amen. — 


DELIVERED ON OCCASION OF THE INDUCTION OF 


§ PROFESSOR OF BIBLICAL LITERATURE IN THE UNION 


JANUARY 11, 1864. 


PUBLISHED BY REQUEST OF THE BOARD OF DIRECTORS. 


NEW 1. 


FRED LOCKLEY 
RARE WESTERN BOOKS 


4227 S.E. Stark St. 
PORTLAND. ORE. 


DELIVERED ON OCCASION OF THE INDUCTION OF 
ee REV. W. G.T. SHEDD, D.D., 


¥ . ' 
_ AS PROFESSOR OF BIBLICAL LITERATURE IN THE UNION 
3 THEOLOGICAL SEMINARY, NEW YORK, 


JANUABY 11, 1864. 2 


PUBLISHED BY REQUEST OF THE BOARD OF DIRECTORS. 


aa NEW YORK: Shee 
HARLES SCRIBNER, 124 GRAND STREET. : 


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INTRODUCTORY NOTICE. 


Tut Inauguration of the Rev. W. G. T. Sazpp, D.D., into the Chair 
of “Biblical Literature,” in the Union Theological Seminary, took place 
in the Madison Square Church, on Monday evening, Jan. 11, 1864. 
Cuartes Burter, Esq., Vice-President of the Board of Directors, pre- 
sided on the occasion, and put the constitutional questions to the Pro- 
fessor elect. The services were opened with prayer by the Rev. 
Dr. Prentiss. After the Induction of Professor Suepp, the following 
Charge was delivered in behalf of the Directors by the Rev. Witr1am 
Apams, D.D., of New York. 


ith) 


a 
Y 


ria poiainoneh 


asiiel Ma 
colt. 


VF oO wn ee” Ot enortabite” 


ah 


CHARGE; 


Br REV. WILLIAM ADAMS, D.D. 


THE services of this occasion invite general con- 
gratulation. The Directors and patrons of the Union 
Theological Seminary congratulate themselves and the 
cause of sacred letters on a new accession to its 
teaching Faculty. May we not also extend our 
fraternal congratulations to him now inducted into a 
Professorship associated with nothing but high and 
calm and holy studies? It is an honor to belong to 
the “Commonwealth of Scholars” in any of its 
departments; but theirs isa peculiar dignity and 
delight who are permitted to give the whole of life 
to the study of that Word, which communicates in 
human languages the mind of God to the world. 
Not to mention those still living engaged in this 
service, memory recalls many whose names, influence 
and honors are fresh and fragrant, whom our country 
and the world “will not willingly let die:” your 
immediate predecessor, E>warp Roxrnson, on whose 


vi 


tomb the cypress wreath has scarcely withered, whose 
fame belongs to both Continents; his instructor and 
ours, Moszs Sruart, clarum et venerabile nomen, 
the father of Biblical Literature in its modern revi- 
valin our land ; Appison ALEXANDER; and that rare 
specimen of Christian scholarship, whose holy enthu- 
siasm and honest thoroughness in all good and gen- 
erous knowledge were equalled only by his unaf- 
fected modesty, Beza B. Epwarps. There is only 
one sense in which such men can be said to die. 
Their forms, their voices pass out of the reach of our 
senses, as the stars by day; but their books, their 
instructions, their noble emulation still live, speaking 
to us and helping us, even as the same stars, invisible 
but not extinct, exert their constant attraction be 
the earth. 

It is also an occasion for congratulation that the 
present auspices of Biblical scholarship are so far in 
advance of former times. We neither forget nor 
disparage the labors of our ancestors. We recall, 
with special honor, the prodigies of Biblical learning 
who lived in the seventeenth century—Walton, 
Lightfoot, Usher, Castell, Selden, Poole, and Pocock. 
The early ministers of New England were the con- 
temporaries and associates of these distinguished 
scholars at the English Universities, and shared their 
zeal and proficiency in Oriental studies. Several 
of the Semitic languages were included in the 
course of study in Harvard College from its very 
origin. Sewall, the Hancock Professor at Harvard, 


Vii 


was the author of a Hebrew and Chaldee Lexicon, 
the correspondent of Kennicott, and his Greek 
Odes attracted no little attention in Great Britain. 
These studies afterward passed into general desue- 
tude during the reign of metaphysical theology, 
under the leadership of Butler and Edwards. After 
all that has been done in and by the past, it will not 
be disputed that at no time in the history of the 
world were there so many facilities and inducements 
for a thorough knowledge of the original Scriptures, 
and all cognate sciences, as the present. Observe 
the number who have addicted themselves to these © 
studies, and the results of these studies in Lexical 
and Grammatical authorities. Fifty years ago, how 
meagre the helps of a student in Hebrew or Hebrew- 
Greek! What an interval between Buxtorf, Schleus- 
ner and Parkhurst ; and Passow, Wahl, Winer, and Ge- 
senius. The number of Hebrew and Greek Lexicons, 
with significations rendered in German and English, 
instead of Latin, as was the previous method, is an 
indication of the increased numbers who use them 
in their respective countries. In the celebrated cor- 
respondence of Hon. Charles Fox with Gilbert Wake- 
field, at the beginning of the present century, when 
the latter had projected a Greek and English Lexicon, 
the former, with many wishes for its success, express- 
ed the doubt {whether there were persons enough 
speaking the English language to justify such an un- 
dertaking; the use of the Latin, the common lan- 
guage of scholars in all countries, insuring a wider 


Vill 


circulation and sale than if limited to any one of 
the modern languages. Not to speak of the compre- 
hensive lLexicons of Planche, Schneider, Picker- 
ing, Liddell and Scott, more copies of Robinson’s 
“Greek and English Lexicon of the New Testament” 
were sold, in its first edition, than Mr. Fox believed, 
in the year 1800 could be disposed of among-all 
English readers of the Greek throughout the world. 
As to the expediency of continuing the use of Latin 
in lexicography and classical criticism,* or deciding 
which language should have the precedency in the 
order of the study,+ the Latin or Greek, these are 
points which it would be impertinent to discuss on 
this occasion; but the fact that there are now so 
many Hebrew and Greek Lexicons in our modern 
vernacular tongues, is a proof of the increasing num- 
bers who are addicted to the study of these immortal 
languages. 

Though it would be a very meagre induction of 
what belongs to the Professorship of Biblical Litera- 
ture, to confine its range to the pedagogic teaching 
of Greek and Hebrew syntax, yet it having pleased 
God to make use of these languages for the purposes 
of one complete revelation, it is instructive to ob- 
serve how they were prepared, by special arrange- 
ments, for this honored service. Never let it be 
forgotten that Christianity, in all stages of its dis- 


* Vin. the Preface of the “ Port Royal Grammar” for a discussion 
of this subject, in 1676. 


t Vin. Wyttenbach, vol. 1, p. 550. 


ix 


closures, is a religion of facts. ‘The process by which 
the documents containing the record of this history 
have been transmitted to us, and proved to be gen- 
uine, is familiar to all well-informed persons. But it 
is of interest to notice that this history is woven 
into the very languages chosen to be the vehicles of 
divine revelation. The purpose of God in the first 
ages, we are informed, was to seclude one people to 
be the depositaries of the true religion. That people 
had a language which favored the intention. It kept 
itself free from foreign corruptions. When that 
people dwelt in Egypt, where, we are told, they lived 
apart, the evidence of that separation is in the very 
language which they bring back with them,—the 
simple, uncorrupted language of their fathers. Their 
national and. ecclesiastical polity culminated in the 
days of David and Solomon; at the same time was 
it that their language flourished most gloriously in 
those Psalms and manifold poems, which are still 
preserved as the crown jewels of the church and 
kingdom of our Lord. But when it suited the pur- 
pose of God that this Hebrew isolation, having sub- 
served its use, should cease, and the nation was 
sent into captivity, emptied from one vessel into 
another, that very fact is wrought into their language. 
The later books of the Old Testament show the 
effect which had been produced on the Hebrew 
tongue by this connection with foreign nations. The 
book of Daniel is essentially Chaldaic. Not to speak 
of the square characters in which the later Hebrew 


x 


was written,—derived from the Chaldeans,—the 
historic residence of the Hebrews among that people 
for the greater part of a century, is attested by 
the language in which their annals are written; 
and at length, when the Hebrew nationality and 
polity were to be merged into a new economy, one 
universal religion,—Christianity for all the nations,— 
that fact is patent in the relations of the Hebrew 
tongue to the Greek, forming a new combination, 
and in the extraordinary manner in which the 
Greek was prepared, modified, and used for this 
distinctive agency. Not only was Greek the lan- 
guage of international intercourse, acquiring this 
universality in a long series of events, but it had 
itself passed through several modifications which had 
fitted it for the special use by which it was to be 
immortalized in connection with the one revealed 
religion of the world. No one at all acquainted with 
the Greek classics has failed to observe the difference 
between their style and the Greek of the New Tes- 
tament. The peculiarity of the former is the artistic 
construction of its sentences,—intricate, complex, in- 
volved, like an ivory cabinet, till the discovery of its 
nominative gives you the key for unlocking the 
mechanism, and admiring the ingenuity and beauty 
of its rhetoric. Language constructed on such a 
principle, like any other work of art, a picture by 
Zeuxis, a piece of statuary by Appelles, is an object 
of admiration, but altogether unsuited to the pur- 
poses of a universal revelation. Nevertheless, by all 


xi 


these elaborate processes, the Greek language was 
wrought into most wonderful ductility, precision, and 
perspicuity, making it capable of conveying the 
nicest shades of thought, the most exact philosoph- 
ical distinctions.* 

Look now at the Greek of the New Testament: 
It is not the artistic Greek of the schools. It is not 
the stately language of Plato and Aristophanes, 
reminding you of the tessellated courts of kings. But 
it is this expressive, ductile, clean-cut, and beautiful 
language, as it was acquired by men of the Hebrew 
stock, who infused into it certain qualities of their 
own vernacular, forming, by the new combination, a 
language to the last degree suited to be translated 
easily and correctly into all other languages spoken 
among men. Nothing in the Evangelists is involved. 
There are no long and intricate sentences. The 
Greek of the New Testament, it has often been said, 
is more easy to be read than that of any other book. 
The reason is, that thoughts and words are pre- 
sented in their natural order—the Hebrew method, 
the subject foremost,—just as children talk,—in dis- 
tinction from the studied modes of rhetoric art. 
There were more reasons than one why the Evange- 
lists were chosen from an uneducated class. Prob- 
ably it may not have occurred to themselves, when 
dictating or writing their immortal annals, that in 
using the language which, by arms, and schools, and 


* “ The finest ever spoken by mortals.”—Sir Wm, Jones, Preface to 
Isaous, 


xii 


commerce, had acquired more extension than any 
other, they were using it in such a simple, childlike, 
and unartistic manner, that it was inimitably adapted 
to polyglottic translations. With the probable ex- 
ception of Luke, the Apostle Paul was the only one 
of the New Testament writers who had a scholastic 
education. His was a peculiar office, to arrange in a 
more scientific form the doctrines of the Christian 
system, as based upon the facts recorded by the 
Evangelists. His speech before the Academicians at 
Athens, as recorded in the seventeenth chapter of 
Acts, the Greek of which, suited to his peculiar 
audience, more closely resembles the Attic style than 
any other passage in the New Testament, and the 
masterly method of the Epistles to the Romans and 
the Hebrews, in which, by the infusion of He- 
braistic ideas, the Greek is made to bear a new sense, 
unknown to its classic academies, these are only 
additional evidences of the extraordinary manner in 
which the great Apostle,a Hebrew by birth and 
religion, yet educated in the art of mental manage- 
ment, and the vernacular use of the Greek language 
at the University of that Greek city in which he was 
born, was qualified for his peculiar service as a prop- 
agandist of the one universal religion of our species. 

So many are the topics suggested by this occa- 
sion, that I perceive the danger of transgressing 
upon the proprieties of the hour. In performing the 
service assigned me by the Directors of the Seminary, 
decorum requires that the amplest time should be 


xiii 


allotted to him just inaugurated into his office, for 
the utterance of his own thoughts and intentions. 
I hasten, therefore, to express the wishes of those 
through whom he has received his appointment, in 
reference to the discharge of his official duties, 
First of all, we charge you to revere, honor, and by 
every method exalt the ScrrerurEs oF THE OLD AND 
New Testaments as the one, only written reve- 
lation of God. This volume, in this regard, has 
no predecessor, equal, or successor. Inspired by its 
Author, it is the standard of ultimate appeal in all 
matters of belief and practice. As this revelation is 
communicated in certain languages, chosen and pre- 
pared for the purpose, you are to be thoroughly 
acquainted with those languages, and require a simi- 
lar knowledge of all resorting to your instructions. 
Christian Theology has for its basis a correct 
interpretation of inspired language. “ Theologus in 
Seripturis nascitur,” is the incontrovertible aphorism 
of our profession. The department of Biblical Lit- 
erature supplies the foundation and the material for 
the edifice reared by the theologian. This material 
is to be collected by the rigid honesty of syntax and 
exegesis. Though your previous studies in the de- 
partment of dogmatic theology and doctrinal history 
will be of immense advantage to you in your present 
office, yet it has already occurred to you that, as an 
exegete, you must hold in abeyance all which ancient 
and modern teachers have held concerning specific 
doctrines, while you are engaged in the endeavor to 


Xiv 


ascertain the simple meaning of the original text. 
That meaning well defined according to the proper 
construction of words, the way is prepared for the 
systematizing of doctrines, for defending and illus- 
trating them by history, philosophy, and varied 
learning. In its proper place and connection, noth- 
ing can be more serviceable than an intimate ac- 
quaintance with the history of opinions. Had the 
researches of older scholars, particularly of Heng- 
stenberg, as to the Pentateuch, been familiar to the 
Bishop of Natal, he would have recognized his recent 
objections among the spola opima long ago hung up 
in the depository of historic Christianity. . The Old 
and the New Testaments are organically united. 
They are not attached by artificial ligatures. An 
assault on the Pentateuch is a blow at‘the Evange- 
lists. De Wette was right when he openly declared 
that the mythical interpretation applied to the books 
of Moses, must also be employed with reference to the 
New Testament. Strauss’s,“ Life of Jesus” is a logical 
correspondency to the Hebrew Mythology of Bauer. 
The method, which some have adopted in regard to the 
Exodus and the passage of the Red Sea, applied to the 
Gospels, would annul the resurrection of Jesus Christ. 

Special importance is attached to this di- 
rection concerning the authority of the Inspired 
Volume, because of the peculiar character of that 
period of time and thought through which we 
are now passing. This is not the age of Polem- 
ics, as in the formative period of the Christian 


xV 


history; nor of Scholasticism, when philosophy 
sought to systematize truth after its own methods; 
nor yet of Symbolism, as when political and ecclesi- 
astical forces strove to adjust conflicting confessions ; 
ours is the age of Criticism, when Naturalism asserts 
its own construction of the facts which, as we believe, 
lie at the basis of our religion. With no sympathy 
with the ill-advised zeal of those who would inter- 
dict science through fear of its antagonism to 
faith ; holding, on the other hand, that the legitimate 
deductions of one science are not to be overruled by 
sideling inferences from another,—than which noth- 
ing can be more impertinent and unphilosophical,* 
you will address yourself to your own noble and 
independent science—for if anything deserves to be so 
called, it is the canons of criticism,—exulting in the 
confident belief that the result of all knowledge will 
be to harmonize the facts of nature and supernatur- 
alism, to confirm and not to disturb faith in the divine 
origin of Revelation, so that} Science and Religion, 
hand in hand, may bend at the same altars, and find 
their last induction, their common inspiration in Bib- 
lical Christianity. 

To specify the hermeneutic rules by which you 
will be guided in your work, would be to write a 
volume like that of Morus or Ernesti, rather than a 
brief address. Permit me to mention one which is 
comprehensive and paramount. In the interpretation 

* Vin. “ Spiritual Christianity,” by Isaac Taylor, p. 25. 


xvi 


of a book containing such a variety of style and 
method,—historic, poetic, didactic, symbolic, precep- 
tive, prophetic, and epistolary,—some guides there 
must be helping one to the true sense of what is for- 
mally so diversified. Especially when it is admitted 
that in the New Testament the Greek language is 
made the vehicle of ideas which it never conveyed 
before, some aid there must be which is more than 
that of lexicons and grammars. When we have 
emphasized the prerequisite of a sound judgment, 
familiarly known as common sense, in distinction 
from all mystic and mythical methods, let us remem- 
ber that there is a spiritual discernment, which is 
more than erudition, and which God has promised 
even unto babes. ‘The true interpretation of Scrip- 
ture must be that which the Author of the Scrip- 
tures puts upon his own words, and which he com- 
municates to him who seeks it with filial prayer. 
This “ quick understanding” is a temper rather than 
afaculty. It is like antenne to the mind, a sensi- 
tive power by which it feels its way easily and 
promptly through passages manifold and Jabyrin- 
thine, where pride and self-confidence grope and stum- 
ble. That the interpreter of the Bible should be in 
personal sympathy with the Bible, would seem to be 
the first and indispensable qualification of an exegete. 
His office is not to create, but to receive, The giant 
Polyphemus was blind. It matters essentially through 
what door, by what experience, with what intent a 
scholar makes his entrance into the Christian temple. 


XVil 


Clemens Alexandrinus, Grotius, Erasmus, Parr,* De 
Wette, were learned far above the majority of men; 
but many of their inferiors in letters and science, but 
of larger proficiency in the sympathies of Christ’s king- 
dom, have caught the meaning of theNew Testament 
* Avaxaivacts, “Ihacrnocov, Acxecocvyn, and Wisres 
as by a direct discernment of the Spirit.+ It will not 
be necessary to multiply words on a topic concerning 
which the Directors and Teachers of this Seminary 
are so entirely agreed. This Institution was conse- 
erated to piety and prayer as well as learning. Too 
much of true science, of solid learning, there cannot 
be. There may be too little of that spiritual devo- 


* The “ Practical Christianity’ of Wilberforce was entirely misap- 
prehended by the learned Grecian who assaulted it as with a catapult. 

+ Great interest attaches to the following extract from Bishop Hors- 
ley.. A proficient in science, the Editor of the Works of Sir Isaac New- 
ton, of Castilian stateliness, this distinguished prelate was never sus- 
pected of any sympathy either with ignorance or enthusiasm. “ I will not 
scruple to assert that the most illiterate Christian, if he can but read his 
English Bible, and will take the pains to read it in this manner,—by a 
collation, diligent and prayerful, of its parallel passages,—will not only 
attain all that practical knowledge which is necessary to his salvation, 
but, by God’s blessing, he will become learned in everything relating to 
his religion in such degree, that he will not be liable to be misled, either 
by the refined arguments or the false assertions of those who endeayor 
to ingraft their own opinions upon the oracles of God. He may safely 
be ignorant of all philosophy, except what is to be learned from the 
sacred books; which, indeed, contain the highest philosophy adapted 
to the lowest apprehensions. He may safely remain ignorant of all 
history, except so much of the history of the first ages of the Jewish 
and of the Christian church, as is to be gathered from the canonical 
books of the Old and New Testaments. Let him study these in the 
manner I recommend, and let him never cease to pray for the illumina- 
tion of that Spirit by which these books were dictated, and the whole 
compass of abstruse philosophy and recondite history, shall furnish no 
argument with which the perverse will of man shall be able to shake this 
learned Obristian’s faith.”"—Sermons on the Resurrection, pp. 165, 166. 


XViil 


tion which is both light and life. Pious affections 
are wondrous helps to that intellection which “ know- 
eth all things.” The learned and pious Spener, pur- 
suing his Biblical study far into the night, was seen 
by one of his family, himself unseen, as the scholar 
closed his book, reverently to lift his cap from his 
head, and ejaculate as the pith of his devotions, 
“ Blessed Jesus, thou and I will never be separated.” 
Charging you to be in constant communion with Him 
whose name defines the science you are to teach, it is 
instructive to notice that saintship and scholarship 
have the same point of perspective. While the wise 
men and noble of antiquity, made familiar to us in 
our classical reading, are more and more disconnected 
from all our personal interests, receding continually 
into the mists and obscurities of a legendary past, Hx, 
the Livine Curist, is drawing nearer to us every 
day, the outlines of his person becoming more dis- 
tinct to the eye, the central life of all history, the 
radiant focus of all truth, the unity of all sciences, 
the end and value of all pursuits, the sum of all 
things, the same yesterday, to-day, and forever. 

May God enable you, my dear brother, so to 
prosper in this “high calling” as a teacher of divine 
truth, that a long succession of faithful men, educat- 
ed by your wisdom, animated by your example, shall 
remember you with gratitude as they shall translate, 
interpret, and teach the Bible to their fellow men all 
over the earth. 


BIBLICAL EXEGESIS: ITS INFLUENCE UPON THE THEOLO- 
GIAN AND PREACHER. 


AN 


INAUGURAL ADDRESS, 


By REY. WILLIAM G. T. SHEDD, D.D. 


THE opening of one of the most sagacious and 
suggestive of modern treatises in philosophy reads as 
follows: “Man, as the minister and interpreter of 
nature, does and understands as much as his observa- 
tions on the order of nature, either with regard to 
matter or to mind, permit him, and neither knows 
nor is capable of more.”* In this dictum of Lord 
Bacon, which he lays down as the corner stone of his 
philosophical system, reflecting and speculating man 
is represented to be an interpreter. The function of 
the philosopher is not to originate truth, but to ex- 
plain it. He is to stand up before a universe of 
matter, and a universe of mind, and his office is to in- 
terrogate them, and hear what they say. He is not 
to attempt an exertion of his own power upon them 
in order to reconstruct them, and thereby put a 
meaning into them. He is not to distort them, by 
injecting into them his own prejudices and precon- 
ceptions; but simply going up to them with reverence 


* Baoon: Novum Organum, Aph. 1. 


4 


and with freedom, he is to take them just as they 
are, and to question them just as they stand, until he 
gets their answer. The spirit of a philosopher, then, 
according to this sagacious Englishman, is no other 
than the spirit of an imterpreter. If we might em- 
ploy his own proud phrase, “Francis Verulam thought” 
that the great aim and office of philosophy is herme- 
neutical, The result of all speculative inquiry into 
the world of matter and of mind, according to this 
wise and substantial thinker, should be an emegesis, 
an explanation. Under the impulse and guidance of 
this theory, modern science, more particularly in the 
sphere of material nature, has made progress. That 
wise and prudent interrogation of nature which has 
been so characteristic of the last two centuries has 
yielded a clear and loud response. The world of 
matter has replied to many of the questions that 
have been put to it. The stone has cried out of the 
wali, and the beam out of the timber has answered. 
But if this is true and fruitful in philosophy, it is 
still more so in theology. The duty and function of 
the theologian is most certainly that of an interpreter, 
and that alone. With yet more positiveness may we 
adapt the phraseology of the opening sentence of the 
Novum Organum, and say: “Man, as the minister 
and interpreter of revelation, does and understands 
as much as his observations on the order and struc- 
ture of revelation permit him, and neither knows nor 
is capable of more.” For revelation is as much the 
product of the Divine intelligence, as the worlds are 


5 


the product of the Divine power. Man confessedly 
did not originate the world, and neither did man 
originate the Christian Scriptures. The ultimate au- 
thorship of each alike carries us back to the Infinite. 
For though in the propagation of the species, and 
the sustentation of animal life upon the planet, the 
creature oftentimes seems to have an agency analo- 
gous to that of the creator himself, yet we well 
know that all things in the material universe are of 
God ultimately; so, likewise, though in the produc- 
tion of those documents which make up the canon of 
inspiration, many individual men were employed 
with a freedom and spontaneousness that looks like 
original authorship, yet it was the infinite and all- 
knowing intelligence of God which is the head- 
spring, the fons fontium of it all. . 

The attitude, therefore, of the human mind 
toward revelation, should be precisely the same as 
toward nature. The naturalist does not attempt to 
mould the mountains to his patterns; and the theo- 
logian must not strive to pre-configure the Scriptures 
to his private opinions. The mountain is an olject, 
positive, fixed, and entirely independent of the eye 
that looks upon it; and that mass of truth which is 
contained in the Christian Scriptures is also an object, 
positive, fixed, and entirely independent of the indi- 
vidual mind that contemplates it. The crystalline 
humor of the eye is confessedly passive in relation to 
the mountain mass that looms up before it in majesty 
and in glory. It receives an impression and expe- 


6 


riences a sensation, not mechanically or chemically 
indeed as wax melts before fire, or as an alkali 
effervesces under an acid, yet inevitably, and in ac- 
cordance with the real and independent nature of 
the mountain. And the moral mind of man, in re- 
lation to the moral truth of God which is set over 
against it in his revelation, should in like manner be 
recipient, and take an impression that issues inevita- 
bly from the nature and qualities of fixed and eter- 
nal truth. Neither in the instance of the eye nor of 
the mind, is the function that of authorship or origina: 
tion; it is that of living recipiency and acquiescence. 
In the presence of both nature and revelation, man, 
as Lord Bacon phrases it, is a minister and interpre- 
ter, and not a creator and lord. 

We have naturally fallen into this train of, x re- 
mark, as an introduction to the subject which we 
propose to discuss upon the present occasion. Sum- 
moned by the guardians of this Theological Semi- 
nary to give instruction in the department of Biblical 
Interpretation, it is our duty to consider the office of 
an interpreter; to discuss the nature and influence of 
an exegetical talent and spirit. 

The etymology of the term (é&yyéoecee) implies 
that exegesis is the leading forth into the light of a 
clear perception, of an idea that is shut up in human 
language. It supposes words,—words that are filled 
with thoughts that require to be conducted from be- 
hind the veil which covers them. Exegesis, there- 


7 


fore, implies a written word. It supposes a written 
revelation. There can be no interpretation unless 
thought has been vocalized and fixed in outward 
symbols. An unwritten revelation, confined to the 
individual consciousness, never projected into lan- 
guage and never taking a literary form, could not be 
an object of critical examination, and could not yield 
the rich fruits of analysis and contemplation. Those 
theorizers who combat the doctrine of a “book 
revelation,” and contend for only an internal and sub- 
jective communication from the mind of God to the 
mind of man, present a theory which, if it were 
transferred to the sphere of human literature, would 
bring all intellectual investigation and stimulation to 
a dead stop. If all the thinking of man were confined 
to consciousness; if his ideas were never expressed 
_in language, and written down in a literature that is 
the outstanding monument of what he has felt and 
thought; if within the sphere of secular thinking 
man were limited to his isolated individualism, and 
were never permitted to fix his eye and mind upon 
the results to which fellow minds had come; the 
most absolute stagnation would reign in the intellec- 
tual world. If, for illustration, we could conceive 
that the intellect of Newton had been able to go 
through those mathematical processes which are now 
embodied in his Principia, without expressing them 
in the symbols of mathematics and the propositions 
of human language; if we could conceive of the 


8 


Principia as held in his individual consciousness mere- 
ly, and never presented in an outward form to be- 
come a xrjuc é¢ dei for all generations; it is plain 
that the name of Newton would not be, as it now is, 
one of the intellectual forces and influences of the 
human race. All that mass of pure science which 
has been the subject-matter of mathematical exegesis 
for two centuries, and which has been the living germ 
out of which, by the method of interpretation, the 
fine growths of modern mathematics have sprung, 
would have gone into eternity and invisibility with 
the spirit of Newton, and “left not a rack behind.” 
I. Biblical Interpretation, therefore, postulates a 
written word, and a sacred literature; and in now 
proceeding to notice some of the influences that issue 
from it, we mention, in the first place, the originality 
which it imparts to religious thinking and discourse. 
We shall maintain the position, that the theologian 
and the preacher, both alike, are quickened by the 
analytical study of the sacred volume into a freedom, 
freshness, and force, that are we beyond their 
reach without it. roms 
Originality is a term often employed, rarely’ me 
fined, and very uften misunderstood. It is frequently 
supposed to be equivalent to the creation of truth. 
An original mind, it is vulgarly imagined, is one that 
gives expression to ideas and truths that were never 
heard of before,—ideas and truths “ of which the hu- 
man mind never had even an intimation or presenti- 


9 


ment, and which come into it by a mortal leap, ab- 
rupt and startling, without antecedents and without 
premonitions.” But no such originality as this is 
possible to a finite intelligence. Such aboriginality 
as this is the prerogative of the Creator alone, and 
the results of it area revelation, in the technical and 
strict sense of the term. Only God can create de 
nihilo, and only God can make a communication of 
truth that is absolutely new. Originality in man is 
always relative, and never absolute. Select, for illus- 
tration, an original thinker within the province of 
philosophy,—select the contemplative, the profound, 
the ever fresh and living Plato. 'Thoughtfully peruse 
his weighty and his musical periods, and ask yourself 
whether al] this wisdom is the sheer make of his in- 
tellectual energy, or whether it is not rather an ema- 
nation and efflux from a mental constitution which is 
as much yours as his. He did not absolutely origin- 
ate these first truths of ethics, these necessary forms 
of logic, these fixed principles of physics. They 
were inlaid in his rational structure by a higher au- 
thor, and by an absolute authorship; and his origin- 
ality consists solely in their exegesis and interpreta- 
tion. And this is the reason that on listening to his 
words, we do not seem to be hearing tones that are 
wholly unknown and wholly unheard of. We find 
an answering voice to them in our own mental and 
moral constitution. In no contemptuous but in a 
reverential and firm tone, every thinking person, even 


10 


in the presence of the great thinkers of the race, may 
employ the language of Job, in reference to self-evi- 
dent truths and propositions: “Lo, mine eye hath 
seen all this, mine ear hath heard and understood it. 
What ye know, the same do I know also; Iam 
not inferior unto you.”* And these great thinkers 
themselves are the first to acknowledge this. Upon 
the fact of a community in reason, a partnership in 
the common ideas of humanity, Plato himself found- 
ed his famous argument for the pre-existence of the 
soul. ‘The very fact that every human creature ree- 
ognizes the first truths of science and of morals as no 
strange and surprising dogmas, but native and fa- 
miliar, would imply in his judgment an earlier world, 
a golden time, when their acquaintance was made 
under brighter skies, and under happier omens, than 
here and now. 

Originality, then, within the sphere of a creature 
and in reference to a finite intelligence, consists in the 
power of interpretation. In its last analysis it is exe- 
gesis,—the pure and accurate exposition of an idéa or 
a truth already existing, already communicated, and 
already possessed. Plato interprets his own rational 
intelligence ; but he was not the author of that intel- 


ligence. He expounds his own mental and moral - 


ideas ; but those ideas are the handiwork of God. 

They are no more his than ours. We find what he 

found, no more and no less, if he has been a truthful 
* Job xii. 12. 


11 


exegete. The process, in his instance and that of his 
reader, is simply that of education and elicitation. 
There has been no creation, but only a development ; 
no absolute authorship, but only an explication. And 
yet how fresh and original has been the mental pro- 
cess! The same substantially in Plato and in the 
thousands of his scholars; and yet in every single in- 
stance there has been all the enthusiasm, all the 
stimulation, all the ebullient flow of life and feeling 
that attends the discovery of a new continent or a 
new star. 


“Then feels he like some watcher of the skies 
When a new planet swims into his ken; 
Or like stout Cortez, when with eagle eyes 
He stared at the Pacific, and all his men 
Looked at each other with a wild surmise, 
Silent, upon a peak in Darien.” 


Originality in man, then, is not the power of 
making a communication of truth, but of apprehend- 
ing one. Two great communications have been made: 
to him,—the one in the book of nature and the other. 
in the book of revelation. If the truth has been con- 
veyed through the mental and moral structure, if it: 
has been wrought by the creative hand into the 
fabric of human nature, then he is the most original 
thinker who is most successful in reading it just as it 
reads, and expounding it just as it stands. If the 
truth has been communicated by miracle, by incar- 
nation, and by the Holy Ghost;, if it has been im- 


a 


12 — 


parted by special inspiration, and lies before him an 
objective and written revelation ; then he is the origi- 
nal thinker who is most successful in its interpreta- 
tion,—who is most accurate in analyzing its living 
elements, and is most genial and cordial in receiving 
them into his own mental and moral being. 

These observations find their enforeement and il- 
lustration, the instant we apply them to the Christian 
Scriptures and their interpretation. We have already 
noticed that, in respect to the problems of religion, 
man can originate nothing, but must take what he 
finds given to him from the skies. Even if revealed 
religion be rejected, man does not escape from the 
authority of fixed truth, unless he adopt atheism and 
an absolute licentiousness of thought and action. The 
doctrines of natural religion are a Divine communica- 
tion, as really as those of revealed. They are as im- 
mutable in their nature, and as independent of man’s 
will and prejudices as those of Christianity itself. 
When we wake up to moral consciousness, and begin 
to reflect upon the principles of ethics that are 
wrought into our moral constitution, we discover that 
we are already under their domination and righteous 
despotism. We have no option. Neither can we al- 
ter them; we cannot make a hair of them white or 
black. We are compelled to take them exactly as. 
they are given. We must be passive and submissive 
to what Cudworth denominates the “immutable 
morality” which antedates all finite existence, and 


13 


which was in the beginning with God. And so like- 
wise when we pass from the problems of natural reli- 
gion to those of revealed ; when we pass from the ques- 
tion concerning human duty to the awful question 
concerning human salvation, we discover that the prin- 
ciples upon which this salvation reposes, and the meth- 
ods by which it is to be accomplished, are settled in 
the heavens. What is written is written, and man 
the sinner, like man the moralist, must be recipient 
and submissive to the communication that is made. 
For the promises of Christianity are more entirely 
dependent upon the Divine option and volition, than 
are the principles of ethics and natural religion. The 
Deity is necessitated to punish sin, but is under no ne- 
cessity of pardoning it. When, therefore, the human 
mind passes from ethics to evangelism, it is still more 
closely shut up to the record which God has given. 
If it must take morality just as it is communicated in 
reason and conscience, it must most certainly take 
mercy on the terms upon which it is offered in the 
written word; because these terms depend solely 
upon the will and decision of the pardoning power. 
In this wise and docile recipiency of that which is 
fixed and eternal, we find the fountain of perennial 
youth and freshness for the theologian and the 
preacher. For by it he is placed in vital relations to 
all that universe of truth which is contained: in the 
Christian Scriptures. Think for a moment of their: 
contents. Bring to mind the ideas and doctrines. 


14 


which hang like a constellation in these heavens. 
Think of the revelation made in them concerning the 
trinal unity of God, that infinite vortex of life, being, 
and blessedness, to which the meagre and narrow 
unit of deism presents such a feeble contrast. Think 
of the incarnation, in which all the plenitude of the 
divine nature blends and harmonizes with the win- 
ning helplessness and finiteness of a creature. Think 
of the ideas that are involved in the Biblical account 
of the origin of man, his fall into the abyss of moral 
evil, and his recovery to innocence, to holiness, and 
to glory. Think of the kingdom of God, an idea 
wholly foreign to the best of the natural religions of 
the world, with its indwelling energy of the Divine 
Spirit, and its continual intercourse with the invisible 
and the eternal. ‘Contemplate these new ideas that 
have been lodged in the consciousness of the hu- 
man race by the Scriptures of the Old and New 
dispensations ; think of their suggestiveness, their 
logical connections, the new light which they flare 
upon the nature and destiny of man, the totally dif- 
ferent coloring which they throw on the otherwise 
dark and terrible history of man on the globe ; weigh 
this immense mass of truth and dogma in the scales 
of a dispassionate intelligence, and say if the mind of 
the theologian and the preacher will not be filled 
with freshness, with force, and with originality, in 
proportion as it absorbs it. 

For, to recur to our definition of originality, the 


15 


human intellect is stirred into profound and genial 
action, only as it receives an impression from some- 
thing greater and grander than itself. If it adopts 
the egotism of such a theory as that of Fichte, for 
example, and attempts to create from within itself, its 
action must be spasmodic and barren. To employ the 
often repeated comparison of Bacon, it is not the spi 
der but the bee that is the truly original insect. Only 
as the theologian and the preacher, by a critical anal- 
ysis of the Biblical words, and their connections, sat- 
urates his mind with the Biblical elements (crocyeia), 
and feeds upon revelation as the insect feeds upon 
foliage until every cell and tissue is colored with its 
food, will he discourse with freedom, suggestiveness, 
and energy. 

The influence of such familiarity with revelation 
is well illustrated by that of the great products of 
uninspired literature. The effect of a continual and 
repeated perusal of Homer in animating the mind is 
well known. Itstarts the intellect into original ac- 
tion. The Greek fire glows in these poems, and kin- 
dles everything it touches. Though the range of 
ideas in the Iliad and Odyssey is cabined, cribbed, 
and confined, compared with that of a Dante or a 
Shakspeare, whose intuition has been immensely 
widened by the Christian revelation under which he 
lived and thought; though the old epic in which the 
fall of Troy is sung cannot compare for a moment in 
breadth, depth, and vastness with the Christian epic 


16 


in which the fall of man is told, yet every scholar 

knows that just in proportion as he imbibes the ideas 

and spirit of this single pagan poem, all tameness 

is banished from his own ideas, and all feebleness 

from his language. The reader of Gibbon’s autobi- 

ography will notice in the abstract which the histo- 

rian gives of his readings, that day after day the ap- 

pointed task of perusing so many lines of the Iliad is 

recorded as having been faithfully performed. And, 

moreover, he will observe that the study is done in 

the light of the Port Royal Greek Grammar; in the 

light of a careful investigation and mastery of the 

Greek verb.* Now, we venture to affirm that what 

there is of energy in the monotonous style of Gibbon, 

and what there is of originality and freshness in his 

naturally phlegmatic and heavy understanding, is 

due, in no small degree, to familiarity with the old 

bard of Chios. The French critic Bouchardon 

tells us that while reading Homer his whole frame 

appeared to himself to be enlarged, and all surround- 

ing nature to be diminished to atoms. We have cited 

this as only one example of the impulse to original ac- 

tion that is started in the mind, by the simple exege- 
sis and interpretation of one truly grand product of 
the human mind, Think of a similar contact with 

the Italian Dante, or the English Chaucer, and say 

whether originality is to be acquired by a dead lift, 
or by a genial pressure and influence. 


Gipson: Autobiography, p. 444, et passim, 


17 


Returning now to the Christian Scriptures, we 
claim that they are the great and transcendent 
source of originality and power for the human intel- 
lect. The examples which we have cited from the 
range of uninspired literature fall far short of the 
reality, when we pass to the written revelation of 
God. Though grouped together in the most artless 
and unambitious manner; though the work of divers 
ages and different minds; though showing a variety 
and inequality that passes through the whole scale of 
composition, from the mere catalogue in the book of 
Chronicles, to the sublime ode in Isaiah or the Apoe- 
alypse; though, so far as mere artistic form and la- 
bored attempt at impression are concerned, almost 
careless and indifferent, nevertheless the body of lit- 
erature contained in the Hebrew and Greek Scrip- 
tures has moved upon the mind of man, in his 
generations, as the moon has moved upon the sea. 
The influence has been tidal. 

“ Exegesis,” says Niebuhr, “is the fruit of finished 
study.” This is a remark which that great historian 
makes in his letter to a young philologist, which de- 
serves to be perused annually by every student, sec- 
ular or sacred. “Do not read the great authors of 
classical antiquity,” he remarks, “in order to make 
esthetic reflections upon them, but in order to drink 
in their spirit, and fill your soul with their thoughts,— 
in order to gain that by reading which you would 
have gained by reverently listening to the discourses 

2 


SS. ae on 
ee 


18 


of great men. This is the philology which does 
the soul good ; and learned investigations, even when 
we have got so far as to be able to make them, al- 
ways occupy an inferior place. We must be fully 
masters of grammar (in the ancient sense); we must 
acquire every branch of antiquarian knowledge, as 
far as lies in our power; but even if we can make 
the most brilliant emendations, and explain the most 
difficult passages at sight, all this is nothing, and 
mere sleight of hand, if we do not acquire the wisdom 
and spiritual energy of the great men of antiquity— 
think and feel like them.”* Precisely this is the 
aim and influence of Biblical philology and exegesis. 
The theologian and preacher, by his patient study of 
the written revelation, must gain that by reading 
which he would have gained by reverently listening 
to the discourses of the prophets, and apostles, and 
the incarnate Son of God. And this is the uniform 
effect of close linguistic investigation. The power of 
a grammarian is a vernacular power. ‘Turn, for illus- 
tration, to the commentaries of some of the ‘Greek 
Fathers, as Theodoret and Chrysostom, for example, 
and. observe the close and vivid contact which is 
brought about between their minds and those of the 
sacred writers, by reason of their homebred knowl- 
edge of the Greek language. These commentators 
are not equal to some of the great Latin Fathers, in 
respect to the insight that issues from a profound 


* Nresvur: Life and Letters, pp. 426, 428. 


19 


dogmatical comprehension of Christian truth. So 
far as interpretation rests upon the analogy of faith 
and a comprehensive system, Chrysostom is inferior to 
Augustine. But in regard to everything that depends 
upon the callida junctura verborum, upon the subtle 
nexus of verbs, nouns, and particles, these exegetes 
who were “native and to the manor born” must ever 
be the resort and the ih of the Biblical stu- 
dent.* 

Now, such an exegesis as this,—an exegesis of 
the Scriptures that is the result of “finished” study, 
and that fills the soul with the very thoughts and 
spiritual energy of the holy men of old who spake 
as they were moved by the Holy Ghost,—is a 
well-spring of originality. The influence of it 
is strikingly illustrated by a comparison of the 
English pulpit of the 16th and 17th centuries, with 
that of the 18th. The minds of Hooker and Howe, 
the two great representatives of the Established and 
Non-Conforming churches, were thoroughly imbued 
with the substance and spirit of the written revela- 
tion. It was an age of belief, of profound religious 
eonvictions, of linguistic, reverent, and contemplative 
study of the word of God. Secular literature itself 
was tinctured and tinged with the supernaturalism of 
the Bible. The plays of Shakspeare, nay, the licen- 
tious plays of the Old English stage, are full of the 

> This remark holds true of that acute Greek commentator of the 


12th century, Huthymius Zigabenus, whom De Wette and Meyer so 
often quote. 


20 


awful workings of conscience. If men sinned, they 
suffered for it; if they committed adultery, they 
were burned in hell-fire therefor. This was the eth- 
ics, and this was the drama, of a period for which 
God was a living person, the Bible an inspired book, 
and the future life a solemn reality. The strong 
sense and healthy genius of England had not yet 
sophisticated itself into the denial of God’s holiness, 
and God’s revelation, and the authority of the human 
conscience. Men had not learned, as they have since, 
to rush into sin, and then adjust their creed to their 
passions. Look, now, into ‘the religious thinking 
of Richard Hooker and John Howe, and feel the 
freshness and freedom that stamp them instanta- 
neously as original minds. They differ much in 
style. We cannot place the involved and careless 
construction of Howe on an equality with the pellu- 
cid, rhythmical flow of Hooker. But both alike are 
profound religious thinkers; and both alike are 523 
gestive and original authors. 

But pass into the 18th century, and read the dis- 
courses of Alison and Blair. We have descended 
from the heights of Biblical doctrine to the level of 
natural religion; from the incarnation, the apostasy, 
the redemption, to the truth that virtue is right and 
vice is wrong; that man must be virtuous, and all 
will be well. How tame and unsuggestive are these 
smooth commonplaces. How destitute of any en- 
larging and elevating influence upon a thoughtful 


21 


mind. How low the general range of ideas. And 
the secret of the torpor and tameness lies in the 
fact, that these intellects had never worked their way 
into the deep mines of revelation, and found the ore 
in the matrix. It was an age in which Biblical exe- 
gesis had declined, and they had experienced only 
the more general influences of the written word. 
The living elements themselves, the evangelical dog- 
mas, had never penetrated and moulded their thinking. 

And as we look out into this 19th century, we see 
the same fact. The only originality in the church or 
out of it, in sacred or in secular literature, is founded 
infaith. We are well aware that the age is fertile, 
and that a rank growth of belles-lettres has sprung 
up during the last twenty-five years which has its 
root in unbelief. But it is a crop of mushrooms. 
There is nothing in it all that will live five hundred 
years. Compare this collection of poems, novels, and 
essays,—these slender attempts of the modern nat- 
uralism to soar with a feeble wing into the high 
heaven of invention,—with the unfaltering, sustained 
sweep of Danie, steeped in religion, and that, too, the 
religion of an intense supernaturalism; or of Mil- 
ton, whose blood and brain were tinged through and 
through with Hebrew ideas and beliefs. Compare 
the light flutter of the current sentimentalism, with 

“the pride and ample pinion 
That the Theban eagle bear, 


Sailing with supreme dominion 
Through the azure deep of air,” 


ah 


22 


and tell us where shall wisdom be found, and — 
is the place of understanding. Astro} 

II. But we must pass from this topic, to Wahid 
a second effect of the exegesis and apprehension of 
the Christian revelation,—and an effect that bears 


more particularly upon the office and functions of the: 


pulpit itself. The thorough exegesis and comprehen- 
sion of the written word of God, endows the human 
mind with authority. 

“ By what authority doest thou these things? nad 
who gave thee this authority to do these things?” 
was a question which the chief priests, and the 
scribes, and the elders put to Jesus Christ. If it was 
a natural question for them to ask of the Son of God, 
it is certainly a natural question for the secular and 
especially the unbelieving world to ask of the Chris- 
tian herald. By what right does a mortal man rise 
upon the rostrum, and make positive statements con- 
cerning the origin of the human race, the dark mys- 
terious beginnings of human history; the purposes 
and plans of the Infinite Mind, and conclude with 
announcing the alternatives of eternal salvation and) 
eternal damnation? With respect to these dark and 
difficult problems, all men stand upon a common 
level, if divine revelation is thrown out of the ac- 
count. Apart from the light poured upon them by 
a communication from the Divine Mind, Confucius 
and Socrates have as much right to speculate and 
dogmatize as youorl. By what right, then, does that 


23 


portion of the world which calls itself Christendom, 
undertake to inform that portion of the world which is 
called Heathendom, concerning God and the future 
life; concerning the soul, its needs, its sorrows, and 
its doom? What authority has the Christian man 
above that of the pagan man, in regard to the whole 
subject of religion, and who gave him this authority ? 
Why does not Christendom, as it peers into the dark- 
ness beyond the tomb, look reverently to Moham- 
medanism for light? Why does Christianity insist 
that Mohammed shall come to the mountain ; and why 
does the mountain refuse to goto Mohammed? As 
matter of fact,the entire human race is now receiving 
its lessons in theology and religion from only a portion 
of the race. In the outset, this portion which set it- 
self up as the teachers of mankind was only a mere 
fragment of the sum-total, a mere handful of men in 
a corner of Palestine. The proportion has indeed 
greatly altered, during the eighteen centuries that 
have elapsed since the death of Christ; but the vast 
majority of mankind are still pagan. The pupils 
still immensely outnumber the teachers. By what 
title does a mere fraction of the equally rational and 
equally immortal masses that crowd this planet ar- 
rogate to itself the position of the tutor, and demand 
that the remaining majority take the attitude of the 
pupil? And, to narrow the circle, by what title 
does a small class of men rise up in Christian pulpits, 
and profess to impart instruction to the large congre- 


24 


gations of their fellows and their equals, upon the 
most momentous and the most mysterious of themes ? 
Unless Christendom possesses a superior knowl- 
edge, it has no right to instruct Heathendom; and 
unless the Christian clergy are endowed with the au- 
thority of a special revelation, and can bring ereden- 
tials therefor, they have no right to speak to their 
fellow men upon the subjects of human duty and des- 
tiny. The first and indispensable requisite, conse- 
quently, in both speculative and practical theology, is 
authority ; and this authority must be found in a di- 
rect and special communication from the mind of 
God, or it can be found nowhere. Throw the Scrip- 
tures out of the account, and the whole human race 
is upon a dead level. No one portion of it, no one 
age or generation of it, is entitled to teach another. 
That clear, commanding tone, without which the 
Christian herald has no right to speak, and without 
which the world will not erect its ears and hear, can- 
not issue from ethics and natural religion. It must 
be the impulse and the vibration of the Gospel. “I 
am not ashamed,” says St. Paul, “of the gospel of 
Christ: for it is the power of God.” Divine revela- — 
tion, in his definition, is divine power ; and power is 
at the bottom of authority. Power generally is not 
ashamed, and needs not to be. In an age like this, 
when force is worshipped, when the hero and the 
titan are set up as divinities, it will surely not be dis- 
puted that where there is power there need be no 


25 


hesitation or timidity; and that whoever is really 
possessed of it, is entitled to speak out with a com- 
manding and an authoritative intonation. By virtue, 
then, and only by virtue of its possession of the liv- 
ing oracles of God, Christendom is entitled to sound 
a trumpet, and tell the world in all its centuries, and 
all its grades of civilization, that he that believeth 
shall be saved, and he that believeth not shall be 
damned. JBy virtue of his intuition and mastery of 
inspired ideas and doctrines, the Christian theologian 
and herald is entitled to attempt 


“the height of the great argument, 
Assert eternal providence, 
And justify the ways of God to men.” 


1. In applying this topic more particularly to the 
position and duties of the theologian and preacher, 
we remark, in the first place, that the close exegeti- 
cal study of the Scriptures imparts a calm and con- 
scious authority, by reducing the whole body of Holy 
Writ to harmony. ‘The influence of doubt in respect 
to the symmetrical agreement and self-consistence of 
the Bible is weakening in the highest degree. No 
sacred orator can be bold and commanding in his 
tone, if he believes, or if he fears, that there are fatal 
contradictions and irreconcilable inconsistencies in the 
written revelation. It is for this reason that infideli- 
ty is now applying its utmost acuteness and ingenui- 
ty, to detect intrinsic and absolute contradictions in 


26 


the sacred records. The four Gospels, in particular, 


are the field of operations. If it can be shown, if it’ 


can be demonstrated, that these biographies of the 
God-man fatally conflict with each other, then the 


portraiture of that Personage who fills all history as’ 


the sun fills the hemisphere, becomes a fancy sketch, 
and Christianity disappears with its Founder. 


Now, we are certain and confident that the care- 
ful and minute study of the Evangelists, in the light’ 
of grammar, of philology, and of history, results in 
the unassailable conviction of their trustworthiness. 


The process is one of those profound and unconscious 
ones which bring us to the goal before we are aware. 
The conviction that the four Gospels are organically 


connected, and constitute one living and perfect har- 
mony, cannot be violently and quickly forced upon” 


the mind. At first sight the objections and diffieul- 
ties fill the foreground; particularly when protruded 
and pressed upon the notice by the busy and hostile 


critic. But, as when we look upon a grand painting, 


in which there is a great variety, and complexity, 


and apparent contrariety, of elements, it requires 
some little time for the eye to settle gradually and 
unconsciously into the point from which the whole 


shapes itself into harmony and beauty, so it requires 
wise delay, and the slow penetration of scholarship 
and meditation, to reach that centre from which all 
the parts of the evangelical biography arrange them- 
selves harmoniously, and all contradiction disappears 


27 


forever. And when this centre is once reached, and 
the intrinsic, natural, artless harmony is once perceiv- 
ed, there is repose, and there is boldness, and there is 
authority. He who speaks of Christ out of this in- 
tuition, speaks with freedom, with enthusiasm, with 
love, and with power. Objections which at first 
seemed acute now look puerile. The piece-meal crit- 
icism, which, like the fly,* scans the edge of the 
plinth in the great edifice upon which it crawls, dis- 
appears under a criticism that is all-comprehending 
and all-surveying. 

2. And similar to this, in the second place, is the 
influence of a clear exegesis of the dogmatic matter 
of revelation. This results in @ self-consistent theolo- 
gical system, and this endows the mind with authority. 
Say what men may, it is doctrine that moves the 
world. He who takes no position will not sway the 
human intellect. Logical men, dogmatic men rule 
the world. Aristotle, Kant, Augustine, Calvin,—these 
are names that instantaneously suggest systems; and 
systems that are exact, solid, and maintain their place 
from century to century. And when the system is 
not a mere product of the human mind, like a 
scheme of philosophy or a theory of art, but is real- 
ly the scheme and system of God himself imparted 
to his creatures, and certified to them by miracle, by 


* “Why has not man a microscopic eye ? 
For this plain reason, man is not a fly.” 


Popz; Essay on Man, I. 6. 


28 


incarnation, and by the Holy Ghost,—when the body 
of doctrine has a celestial origin,—it endows the 
humble and docile recipient of it with a preternat- 
ural authority. That which is finite can never in- 
spire and embolden the human soul like that which 
is infinite. The human mind is indeed a grand and 
noble intelligence, and we are the last to disparage 
or vilify its products. We look with respect and 
veneration upon the great names in all the literatures. 
We exclaim with Hamlet, “How noble in reason! 
in apprehension how like a god!” But when we are 
brought face to face with the problems of religion ; 
when the unknown issues of this existence press heay- 
ily upon the apprehensive soul; when the vortex of 
eternity threatens to engulph the feeble immortal ; 
how destitute of authority and certainty are all the 
utterances and communications of these heroes of 
human literature. When I rise into this plane of 
thought, and propose this class of questions, i need a 
voice from the open sky to assure me; I demand an 
authority that issues from God himself before I can 
be certain and assured in my own mind, and still 
more before I can affirm with positiveness and power 
to the minds of others. 

It is here that we observe the difference eee 
the dogmatism of a philosopher, and that of a theo- 
logian ; between the positiveness of the secular, and 
that of the Christian mind. Compare Immanuel 
Kant with John Calvin, No human being has been 


29 


more successful than the sage of K6nigsberg, in giv- 
ing an exact and transparent expression to what he 
himself denominates “pure reason.” The crystal un- 
der his chemistry acquires a second crystallization. 
The rational intelligence of man, as developed and 
expressed by him, answers to the description of wis- 
dom in the apocryphal book of Wisdom: “She is 
more mobile than any motion; she penetrates and 
passes through all things by reason of her pureness.” * 
But it is finite reason; it is human intelligence only. 
The questions that are raised, and the answers that 
are given, pertain to a limited province. Within 
this province he is clear as the sun, positive, and dog- 
matic of right. He knows whereof he affirms, and 
speaks with a corresponding authority. But when I 
pass these limits, and invite him to pass them, I hear 
another tone. The positiveness and the certainty 
disappear, and we are both alike left to querying and 
vague conjecture. What can he tell me, with confi- 
dence and certainty, concerning the interior and ab- 
solute essence of God? Does the trinal unity dawn 
within the hemisphere of his “pure reason?” Does 
he know the name of the first man? Can he de- 
scribe to me the origin of that dark ground of evil 
which, by his own confession, inheres in every human 
will? Can he tell me, with authority and certainty, 
when the decaying body is being lowered to its rest- 
ing place in the heart of the earth, that “all that 
* Wisdom, vii. 24. 


30 


dust shall rise?” Does he know that there is pity 
in those stern and ethical heavens which shut down 
like brass over a guilty and terrified human con- 
science? The authority and dogmatic certainty of 
the philosopher stop at the limits of his domain; 
and it is here that the authority and certainty of the 
theologian begin. Turn to the Institutes of the man 
of Geneva, and observe the boldness and high cer- 
tainty of that naturally cautious and careful under- 
standing, upon these very themes which make the 
man of Kénigsberg to hesitate and waver. Read 
those words with which Calvin closes, as with a clar- 
ion peal, his great argument for the necessity of the 
Reformation, and say whence come the sublime con- 
fidence, and overcoming energy: “We know and are 
verily persuaded that what we preach is the eternal 
verity of God. It is our wish, and a very natural 
one, that our ministry might prove beneficial and 
salutary to the world; but the measure of success is. 
for God to give, not for us todemand. If this is what 
we have deserved at the hands of men whom we 
have struggled to benefit, to be loaded with calumny, - 
and stung with ingratitude, that men should abandon 
success in despair, and hurry along with the current 
to utter destruction, then this is my voice, (I utter 
words worthy of the Christian man, and let all who 
are willing to take their stand by this holy profes- 
sion, subscribe to the response,) ‘Ply your fagots.” 
But we warn you that even in death we shall become 
the conquerors; not simply because we shall find, 


31 


even through the fagots, a sure passage to that up- 
per and better life, but because our blood will ger- 
minate like precious seed, and propagate that eternal 
truth of God which is now so scornfully rejected by 
the world.”* . This is the positiveness, this is the 
high celestial dogmatism, that is necessitated by 
the reception of Divine revelation. There is no op- 
tion. There may be natural timidity ; there may be 
the shrinking nature of the weeping prophet; but 
the instant the mind perceives that the Eternal Intel- 
ligence has originated and communicated a series of 
revelations; the instant the ear hears the “Thus saith 
the Lord,” a transformation takes place, and human 
weakness becomes immortal strength. 

We have thus considered, in a rapid manner, two 
principal influences and effects of the exegesis and 
apprehension of revealed truth. Originality and 
authority issue from this source, and from no other. 
If systematic theology is to maintain its position 
among the systems of earth; if it would still, and 
ever, keep the place which Bacon assigned to it, as 
“the sabbath and port of man’s labors and pere- 
grinations;”. it must breathe in, and breathe out, 
from every pore and particle, the living afflatus of 
inspiration. By this breath of life it must live. If 
practical theology, if the utterances of the pulpit, 
are to be fresh, spiritual, and commanding, the sacred 
orator must be an exegete. Every discourse must be 
but the elongation, of a text. 


* Carvin: Necessity of the Reformation, sub fine, 


32 


And certainly there never was greater need of 
originality and authority within the province of re- 
ligion, than now. The cultivated unbeliever is fast 
settling down upon the low commonplaces of ethics 
and natural religion, or else is on his way to the arid 
sands of atheism, and all the freshness of his mind is 
being dried up. Rejecting all mystery, which is 
confessedly the parent and nurse of high thinking 
and lofty feeling; rejecting all supernaturalism, by 
whcih alone God comes into quickening and person- 
al contact. with his creatures; throwing out of his 
creed all those truths upon which Christendom rests, 
and without which a Christendom is impossible, and 
reducing the whole credenda and agenda of man to 
the merest and most meagre minimum,—what can 
he do toward the impregnation and fertilizing of the 
human mind? Look at the two or three religious 
dogmas, starved and hunger-bitten, which are left to. 
the human intelligence after his manipulations, and 
tell us if literature, and art, and philosophy, will be 
characterized by originality if his methods prevail. 
Tell us if pantheism will produce another Shaks- 
peare; if anti-supernaturalism will produce another 
Milton; if a nerveless, voluptuous naturalism will 
produce another Dante. Unless the coming litera- 
ture of England and America shall receive a fresh 
impulse and inspiration from the old Christian ideas - 
which penetrated and enlivened it in the days of its 
glory, the future will witness the utter decline and 


33 


decay of one of the noblest literatures of the world. 
The age of sophistry, the age of pedants, the age of 
critics, the age of elegant languor, will come in, and 
the Anglo-Norman mind, like the Greek and the 
Roman before it, will give place to the bolder and more 
original intelligence, of a more believing and solemn 
‘race. 

The same remark holds true, when we pass from 
the wide domain of general literature, to a particular 
province in it, like theology and sacred eloquence. 
The Christian pulpit, in this age, is in danger of los- 
ing its originality, because it is tempted to leave the 
written revelation, and betake itself to lower and un- 
inspired sources of thought. Listen to those who 
neglect the constituent and organific ideas of Chris- 
tianity,—the doctrines of sin and guilt, of grace and 
redemption,—and who find their themes in that 
range of truths which every student sees scattered 
over the pages of Plato and Cicero, of Antoninus 
and Seneca, and tell us if they are original and stir- 
ring homiletes. The doctrines of natural religion 
are differentiated from those of revealed, by the fact 
that they will not bear everlasting repetition, and 
constant expansion and illustration. You cannot 
preach year after year upon the immortality of the 
soul and the nature of virtue, and preserve the theme 
ever fresh and new. ‘There is a limit in this direc- 
tion that cannot be passed with safety. Butit is not 
so with the distinctively Christian truths. Even the 

3 


34 


dark, solemn theme of human corruption, expounded 
by one who has been instructed out of the written 
revelation, and the thronging, bursting consciousness 
of his own soul,—even this sorrowful and abstractly 
repellant theme, when enunciated in a genuinely Bib- 
lical manner, fascinates the natural man himself like 
the serpent’s eye. Such a preacher is always felt to 
be original. Men never charge him with tameness 
and feebleness. And still more is this true of that 
other and antithetic doctrine of the divine mercy in 
the blood of the God-man. This string may be 
struck with the plectrum year after year, century 
after century, and its vibration is ever resonant and 
thrilling, yet sweet and eolian. 

And certainly the age requires in its religious 
heralds and teachers that other characteristic of au- 
thority. Ifa man speak at all, he must speak as the 
oracles of God; he must speak oracularly and posi- 


_ tively. For the intellectual world is now an arena of © 


contending ideas and systems. Think you that all 
the dogmatism of the time is within the precincts of 
theology and the church? Think you that skepti- 
cism stands meek and hesitating, like the ass which 
Sterne describes, who seemed to invite abuse, and to 
say to every passer-by: ‘“ Don’t kick me, but if you 
will you may?” No! all ideas, the false as well as 
the true, all systems, the heretical as well as the or- 
thodox, are positive and assertory. It is no time, 
therefore, for Christianity,—the only system that has 


35 


a right to say to the world, “ Thou shalt,” and “Thou 
shalt not;” the only system that has a right to utter 
its high and authoritative, “He that believeth shall 
be saved, and he that believeth not shall be damned ;” 
—it is no time for that absolute and ultimate religion, 
in and by which this miserable and ruined race must 
live or have no life, to be deprecatory, and “borrow 
leave to be.” 

It is the office and duty of a professorship of 
Biblical Literature, to generate and nurture an exeget- 
ical spirit in the rising ministry. This, we think, 
states the real purpose of this part of the theological 
curriculum. The infusion of a genuinely Biblical 
temper into the mind of the theologian and preacher, 
is an aim high enough for the best energies of any 
one. ‘The construction of Biblical doctrines them- 
selves belongs to another department; the history of 
Biblical doctrines belongs to still another; and the 
art of putting Biblical doctrines into oratorical forms 
for popular impression belongs to still another. But to 
produce a talent and tact at expounding the very Bib- 
lical words and sentences themselves, and thereby to 
impart to the mind of the rising ministry a Biblical 
tone, and to imbue it with a Biblical spirit, this is 
the great and difficult, yet the noble and genial task 
assigned to the teacher of exegesis. And after all, itis 
the spirit of a book, the spirit of an author, which is of 
the chief importance. Pascal has left an instructive 
and quickening’ fragment upon the “geometrical 


36 


spirit.” It is the spirit of demonstration —that bent 
and tendency in an intellectual person which sponta- 
neously inclines him to define accurately whatever is 
capable of definition, and to prove irrefragably what- 
ever is capable of proof. Whoever possesses this 
spirit takes geometry with him wherever he goes. 
Of such a human mind,—the mind of a Pascal,—it 
may be said, as Plato said of the Eternal Mind, it 
perpetually geometrizes. And the same is true of 
the Biblical spirit. He who has imbibed it from the 
close and penetrating study of the words, clauses, 


sentences, paragraphs, sections of the sacred volume, 


puts the seal of the Eternal Spirit upon everything 
that he writes, and everything that he utters. The 
written word of God is not only filled with a dis- 
tinctive spirit, but it is also dictated by an Eternal 
Spirit. It has a Spirit for its author, and it has a 
spirit as its inward characteristic. It is a wheel 
within a wheel; it is a sea within a sea; it is an at 
mosphere within an atmosphere. Spiritual in its 
origin, spiritual in its contents, and spiritual in all its 
influences and effects, well may it be the aim of the 
individual Christian, and of the church, to reach and 
acquire the spirit of the Scriptures. There is no dan- 


ger of mysticism in such a striving; and no false” 


spiritualism will result from it. Such an endeavor 
to drink in the pure essence of a merely human product 
might result in dreaminess of thought and feeling. 
The undue and constant musing of the New Platonist 


5 
% 
sw 


37 


upon the Platonic speculations finally destroyed all 
elear thinking and healthy mental action. The effect 
was like that of the forbidden fruit upon Adam and 
Eve. They 
“fancy that they feel 

Divinity within them breeding wings, 

Wherewith to scorn the earth.” 
But the written revelation is a marvellous combina- 
tion of the divine with the human, of the spiritual 
with the material, of the reason with the understand- 
ing, of the heavenly with the earthly. All the an- 
titheses are blended, and counterpoise each other, with 
wonderful harmony; so that no human mind will ev- 
er become exorbitant and exaggerated by an exclu- 
sive and absorbing study of it. Like the ocean, 
while it has its undulations, and an unfathomed swell 
which no human power can level, it never has moun- 
tains or valleys; it never exhibits or produces ex- 
tremes, 

It is to such a high office and work as this, that 
you have called me, Fathers and Brethren, Directors of 
Union Seminary. That I do not feel sufficient for 
this thing, I need not say. I cannot bring to this 
chair the accurate grammatical discipline, the solid 
philological learning, and the remarkable geographi- 
cal knowledge of the eminent scholar whom I suc- 
ceed. But I can, I trust, bring to it an ever-deepen- 
ing reverence for the divine Word, a firm confidence 
in its infallibility, and an increasing sense of depend- 


a 


ence upon the illumination of the I 

these be in any Christian man an 

make him that he shall neither 
fruitful. For they will stimulate 
investigate, to analyze; and they wi 
and guiding light of heaven itself ov 
all his investigations, and all his anal 


ee 
— = 
ms 
etree, 

Te rs 

& 


sa, 
, ——— 


A 


SERMON 


4 DELIVERED IN THE MEETING-HOUSE 
OF 
THE SECOND BAPTIST CHURCH IN BOSTON 
ON 


THE EVENING OF LORD’s DAY, oct. 28, 1821 


AT THE 


ORDINATION 


OF 


THE REV. ALVA WOODS 


AS 


“ A MINISTER OF THE GOSPEL 
AND 
A PROFESSOR IN COLUMBIAN COLLEGE IN THE 
DISTRICT OF COLUMBIA. 


—' 


BY LEONARD WOODS, D D. 


——s 


BOSTON 


4 
, PRINTED AND PUBLISHED BY LINCOLN & EDMANDS, 53 CORNIIILL. 


a 


SERMON. 


First Epistle to the Corinthians, principal part of the twelfth 
chapter. 


Now there are diversities of gifts, but the same Spirit.—And there are di- 
versities of operations, but it is the same God who worketh all in all. 
But the manifestation of the Spirit is given to every man to profit with- 
all. For to one man is given by the Spirit the word of wisdom ;—to 
another, the working of miracles ; to another, prophecy ;—to another, 
divers kinds of tongues.—But all these worketh that one and the self- 
same Spirit, dividing to every man severally as he will. Foras the 
body is one, and hath many members, and all the members of that one 
body, being many, are one body ; so also isChrist- For by one Spirit 
are we all baptized into one body, whether we be Jews or Gentiles, 
whether we be bond or free.—For the body is not one member, but 
many. If the foot shall say, Because I am not the hand, 1 am not of 
the body ; is it therefore not of the body? Andif the ear shall say, 
Because I am not the eye, I am not of the body ; is it therefore not of 
the body? If the whole body were an eye, where were the hearing ? 
If the whole were hearing, where were the smelling? But now hath 
God set the members every one of them in the body, as it hath pleased 
him. And if they were all one member, where were the body? But 
now are they many members, yet but one body. And the eye cannot 
say to the hand, I have no need of thee ; nor again the head to the 
feet, Ihave no need of you. Nay, much more those members of the , 
body, which seem to be more feeble, are necessary : And those mem- 
bers of the body which we think to be Jess honourable, upon these we 
bestow more abundant honour.—And whether one member suffer, all 
the members suffer with it ; or one member be honoured, all the mem- 
bers rejoice with it. Now ye are the body of Christ, and members in 
particular. And God kath set some in the church, first apostles, sec- 
ondarily prophets, thirdly teachers, after that miracles, then gifts of 
healing, helps, governments, diversities of tongues. Are all apostles ? 
Are all prophets? Are all teachers? Are all workers of miracles ?— 
Do all speak with tongues? Do all interpret ? 


THERE is nothing more contrary to the gospel of 
Christ, or more hurtful to the interests of his church, 
than se/f-love. With this great evil the apostle had 


4 


constantly to contend. "Wherever he went, he found 
nothing so active in withstanding the influence of the 
Christian religion, or in marring its divine form, as 
the selfishness ‘of the heart. Even those who em- 
braced that religion, and professed to love God su- 
premely, and their neighbours as themselves, showed 
frequently, that their minds were still in a great 
measure corrupted with selfish affection, and needed 
the purifying influence of divine truth. This was 
particularly the case with the church planted in Co- 
rinth. The spirit of pride and emulation manifested 
itself there in a degree which excited just alarm. 
Even those spiritual endowments, which Christ had 
imparted to the Corinthian believers for the confir- 
mation of his gospel, were made an occasion of strife. 
In the text, the apostle laboured with great wisdom 
and zeal, to remove the evils which existed among 
them, to guard them against the dangers to which 
he saw them exposed, and to inculcate particular du- 
ties which they were likely to neglect. He informed 
them that the diversified endowments of Christians, 
particularly of the ministers of religion, were all dis- 
tributed by the Spirit of God, and were intended, 
not for the gratification of self-love, but for the wel- 
fare of the church. This he illustrated by the simil- 
itude of the human body, all the parts of which 
stand in an intimate and useful relation to one an- 
other, each being necessary to the beauty, strength, 
and perfection of the whole body. He showed that 
no Christian, especially that no public teacher should 
glory in his own qualifications, or use them for his 
own particular interest; that all the ministers of re- 
ligion, with all their talents, whether of a higher or 
lower rank, were appointed for the perfecting of the 
saints, for the edifying of the body of Christ. 


Applying the interesting portion of Scripture now 
before us to our own case, let us, brethren, distinct- 


2 


ly consider the principal errors, against which we are 
here guarded, and the duties here inculcated. 


There are various errors, both of a speculative and 
moral. nature, against which our text is happily suit- 
ed to guard us. 


First. We are here guarded against supposing 
that no difference exists, and that no distinction is to 
be made among the members of Christ's church. 
There are some who think that all Christians are on 
the same level; that every distinction is to be re- 
jected; that all have the same right to preach the | 
gospel, to be guides and teachers in the church, and 
to administer Christian ordinances. Now from what- 
ever source this opinion is derived, or whatever may 
be the form it assumes, it is manifestly and entire- 
ly contrary to God’s word, and to the whole econo- 
my of his works. It is contrary to God’s word. 
Both the Old Testament and the New make a dis- 
- tinction among the people of God in regard to office. 
Under both dispensations, the inspired writers care- 
fully describe the different places to be occupied, and 
the different duties to be discharged, by the mem- 
bers of God’s spiritual kingdom. ‘The text in par- 
ticular guards us against every approach to such an 
opinion as that above-mentioned, by referring us to 
the human body, the members of which, instead of 
being upon a level, occupy very different places, and 
perform different functions, some higher and some 
lower, though all essential to the perfection of the 
body. 


The opinion that all Christians ought to hold the 
same rank, without any distinction, is contrary to 
the economy of God’s works. In what part of the 
world can you find any thing favourable to such an 
opinion ? Can you find any nation or smaller socie- 
ty, in which all are, or could be upon a level, as te 


6 


office, or influence 2? Look which way you will,— 
to the beasts of the field,—to the fowls of heaven,— 
or to the trees of the forest. Where in the whole 
creation can you discover any thing like a system of 
perfect equality ? 


But there is another form of this same error, which 
our text leads us to combat; the error of supposing 
that those, who fill the office of the ministry, are in 
all respects upon a level.. I shall say nothing here 
in regard to the controverted subject of distinct or- 
ders among Christian ministers. Admitting that the 
office in a general view is one; still we cannot but 
perceive that, within the compass of that one office, 
there are different stations to be held, and different 
duties to be performed, and that the variety of qual- 
ifications, which ministers possess, exactly fit them 
for those different stations and duties.. The apostle, 
with his eye directly upon the public teachers of re- 
ligion, repeatedly asserts that there are differences of 
qualifications and of duties, and labours to show in 
what light those differences are to be regarded, and 


to what purposes they are to be made subservient. 


‘“God hath set some in the church, first, apostles 

secondarily, prophets; thirdly, teachers; after that, 
miracles,” &c.— dividing to every man severally as 
he will.”’ And here let me say, that whatever men’s 
speculative opinions may be on this subject, they 
almost universally act agreeably to the views of the 
apostle. His views are altogether practical. They 
are perfectly consonant to the circumstances of hu- 
man beings, and to the whole scheme of God’s 
works. In the concerns of religion, as well as in 
the concerns of civil society, there are some places 
of extraordinary importance to be occupied; works 
ef uncommon magnitude and difficulty ta be ac- 
complished. Who shall be designated for those 
places? Who shall be called to accomplish those 
works? Are all qualified alike? No. We always 


a 


7 


inquire, who possess the talents, and traits of charac- 
ter, best suited to the particular offices to be filled. 
When we find this suitableness, we are satisfied what 
the will of God is, and act accordingly. A man 
who should act on any other principle, would be 
considered as essentially wanting in Christian prudence 
and common sense, and would plainly show that, 
however honest his heart may be, he is not fit to be 
trusted with the interests of religion. 


Secondly. We are here guarded against the error 
of supposing, that God furnishes us with any talents, 
whether ordinary or extraordinary, for our own sake. 
There is a vain self-conceit, which leads men to 
think, that all the favours, which God bestows upon 
them, are expressions of his regard to them personal- 
ly, and are intended for their own reputation or in- 
terest. This mistake is a very hurtiul one, because 
it misrepresents the administration of God, and oc- 
casions a total misapplication of the talents which he 
distributes among his ministers. The apostle teach- 
es us, that no man is made for himself; that God 
designs all our original powers, and all our acquisi- 
tions, for the good of the church; that the public 
teachers of religion, with their diverse endowments, 
are parts of Christ’s spiritual body ;—just as the eyes, 
hands, and feet are parts of the natural body, and 
are designed to be subservient to its security and hap- 
piness—subservient to the very end for which the 
whole body was made. A man’s eyes are not en- 
dued with the power of vision for their own sake, 
but that they may be of use to the body. Nor are 
his feet endued with their peculiar powers for their 
own sake, but for the sake of sustaining and mov- 
ing the body. So of all the members. A minister 
of the gospel, who has the views and feelings, incul- 
cated by the text, will say within himself ;—these 
intellectual and moral faculties, these acquisitions, 
| this power of communicating instruction or of exe- 


8 


cuting business, this influence in society, these op- 
portunities and advantages for useful action, were not 


given me for my own sake. God bestowed them, — 


as the God of love, as the Father of the creation, 
seeking the welfare of the whole. Let my object be 
correspondent with his. And let me never be guilty 
of such baseness, as to devote Ais gifts to any other 
purpose, than that for which he designed them. 


Thirdly. The text guards us against ambition. 
The principle here inculcated is, that God divides 
to his ministers severally such talents and qualifica- 
tions, as will fit them for the very place for which 
he designs them; that it is their duty to labour faith- 
fully in that place, whether it be more or less ex- 
alted ; and that he distributes his gifts among them, 
and orders their situation in such a manner, as will 
most effectually promote the good of the church. 
“But ambition looks at a very different object. Re- 
gardless of the welfare of the church, it strives for 
self-promotion. All its efforts, whether in the study, 
in the social circle, or in the pulpit, are directed to the 
acquisition of a distinguished name, or a distinguish- 
ed place. It cannot be satisfied by usefulness. It 
cannot be satisfied by the will of God: It labours, 
and sighs, and dreams after honour. This passion, 
which operates so powerfully in every human heat. 
frequently prompts a minister of the gospel to aim 
at a place above that for which God designed ‘him. 
The foot aspires to be the head; or the hand, the 
eye; or a finger swells to be an arm. Happily la- 
bouring in a retired, peaceful situation, a minister of 
the gospel has his ambition excited by some inju- 


dicious applause, and aspires to a more conspicuous ~ 
station. His heart kindles with a desire to preach 


to a larger or more cultivated congregation; to re- 


— 


ceive a more ample salary; to live in a more fash- — 


ionable style, and enjoy the pleasures of a more re-— 


fined society. Such are the aspirings of his am- 


—— 


9 


bitious heart. But the truth is, God has already as- 


signed hin his proper place. In his retired, peace- 


ful situation, he is capable of doing much to feed 
the sheep and lambs of Christ’s flock. His days 
might pass pleasantly away, filled up with the la- 
bours of love. He might go quietly down to the 
grave, enjoying the gratitude and confidence of those 
to whom he ninisters, and witnessing among them 
the fruits of the Spirit. But, through the influence 
of ambition, he aspires to a higher place. Sup- 


f pose he attains a higher place,—a place which 


proves to be above his qualifications ;—what is 
the consequence ? Unavailing regret. He must 
experience the unhappiness of one, who has_ been 
impelled, by the pride of his heart, to act against the 
plan of divine wisdom. He has come into a situa- 
tion, which exposes imperfections and weaknesses, be- 
fore concealed. His ambition has totally defeated it- 
self: for his best efforts now secure him far less 
respect and honour, than he had before. His whole 
character has been depreciated, in proportion as he 
has risen above his place. Such is the result of his 
ambition. His credit, his enjoyment, and his capaci- 
ty for doing good are diminished. Deplorable in- 
deed is the mistake, which an unbridled desire of 
preferment sometimes occasions among the ministers 
of Christ. And not less deplorable the mistake of 
those who, being fitted only for a private station in 
the church, are led either by an aspiring ambition, 
or an erroneous conscience, to assume the office of 
the ministry. 


But suppose that a man, who holds the sacred 
office in a retired or secondary station, after much 
deliberation, seriously thinks himself fitted for a 
more important post, and that the judgment of his 
most judicious friends fully coincides with his; still 
he ought to guard against resorting to any measures 
inconsistent with uprightness, with modesty, or wit! 


B ; 


a 4 
wm Sg 


christian contentment, to obtain that more impor- 
tant post. In regard to such a subject, there are 
several considerations, which ought to be made fa- 
miliar to the mind of a Christian minister. The 
first is, that, through the influence of self-love, he 
is liable to mistake respecting his own qualifications; — 
and that others are liable to mistake on the same sub- 
ject, through the influence of a strong prepossession in 
his favour. God may see that his present situation is 
better suited to his talents, and- more favourable to 
his usefulness and his comfort, than any other. 


Again; he should consider that the situation which 
he fondly contemplates, may contain trials, difficul- — 
ties, and sufferings, which he has not the firmness 
to encounter, and which, should he be actually ex. 
posed to them, would make him sigh after that 
place Of retired labour and safe obscurity, which he 
had been so ready to desert. And if he is really 
qualified for a higher place, God may see, that this. 
is not the proper time for his removal. There may 
be a time at hand, when various aa 
may conspire to smooth the way to a more impor- 
tant station, so that, without seeking it, he may be | 
removed with ease, and with honour. It may be 
too that his labouring contentedly and faithfully at 
present, where God has placed him, is to be in real- 
ity, and in the judgment cf others, one of his most 
valuable qualifications for a higher post. And more 
than all this, it may be the purpose of God, in due 
time, to introduce him to a station of greater im- 
portance, and more perfectly suited to his talents, 
than the one which he now has in view. Let him 
then remain quietly in the place which the provi- 
dence of God has assigned him, remembering tha 
it is a higher honour than any man on earth de- 
serves, to be permitted to preach the gospel any 
where ;—remembering too, that if God would haye 
him remove to another sphere of action, he will sea- 
sonably indicate his pleasure. 


11 


But there is still another view of this subject. A 
man may aspire to a place for which he is well 
qualified, and to which, according to the arrange- 
ments of divine providence, he is soon to be intro- 
duced,—he may aspire to it for the gratification of. 
his vanity. It is admitted to be a station of distin- 
guished usefulness. But he fixes his eye not up- 
on its usefulness, but its honour. Or if he re- 
solves on the highest degree of usefulness, it is still 
for his own credit. It is not the imterest of the 
church, but his own interest, that excites his zeal; 
not the glory of Christ, but his own glory. In all 
that he does to prepare himself for an elevated place 
in the church, in all his measures to come into 
possession of it, and in all his efforts to discharge 
its duties, he has an ultimate reference to himself. 
His eye is always fixed*upon his own credit, his 
own promotion. Now the minister of the gospel, 
who is actuated by such motives, is as really crim- 
inal, as the man who seeks his own fame or pow- 
er by deeds of injustice and cruelty. He may con- 
ceal his baseness from man. But, in the eye of 
God, he resembles those, who are impelled, by love 
of fame, to actions universally stigmatized. The on- 
ly difference is, that the minister of the gospel, who 
is governed by ambition, is guilty of more consum- 
mate hypocrisy. He puts on the appearance of love 
to God, and of strong attachment to the welfare of 
Christ's kingdom, and perhaps has art enough to 
make the impression upon others, that he possesses 
the humility and devotion and fidelity of an apos- 
tle; while in fact he is altogether selfish and im- 
pure, an enemy to the cross of Christ. But such a 
‘Minister is more criminal and base than others, not 
‘only because he practices a more consummate hypoc- 
risy, but becausé he mixes his ambitious, selfish 
designs with the duties of a profession, so sacred and 
holy. They who seek their own preferment and 
honour by the labours of a mercantile life, or by the 


+5 oe 


12 


hardships and perils of war, are indeed objects of 
God’s displeasure. But they are so in a far less de- 
gree, than the man, who mixes the vanity of his 
heart with prayers, and sacraments, and the preach- 
ing of the cross; who cherishes pride, while advo- 
cating the cause of the lowly Jesus, and while re- 
commending the humility of Jesus, as an example 
to others. No man is likely to arrive at such de- 
pravation of moral feeling, as he who conceals the 
spirit of the world under the garb of piety, and gives 
up his heart to the impulse of a hateful ambition, 
amid the solemnities of the sanctuary, and all the du- 
ties’ of the sacred ministry. 


Fourthly. The apostle here guards us against 
every degree of envy towards those who are above 
us, and all repining and discouragement because we 
are not chief. Need I tell you, brethren, that envy 
is a mixture of pride, and meanness, and maligiii-— 
ty ?—that it is a covert warfare against the wisdom — 
of God, and misery itself to the breast where it 
dwells?2—I am ashamed to say, this vile passion 
sometimes shows itself in ministers of the gos- 
pel. If we make it our great object to rise above 
others, we shall certainly be disappointed and unea- — 
sy, if they rise above us. But in reality, brethren, — 
what reason have you to envy those, who in re-— 
spect of talents, or place, or reputation, are superi-— 
or to you? Suppose you should become superior — 
to them ;—would it be right for them to envy you ? — 
—Are there not places of various degrees of impor- — 
tance to be occupied? And is jit not a proof of the 
wisdom and goodness of God to raise up men, 
who shall be qualified for those different places ? 
And will you set yourself against the wisdom and — 
goodness of God? ‘The spirit of envy is totally — 
repugnant to every dictate of piety. But aside from 
this,—what cause can we have to envy those above 
us? Are not men, who are called to fill stations 


13 


- of uncommon importance, exposed to great tempta- 


tions, difficulties, hardships, and sufferings ? In 
truth, brethren, it requires ardent benevolence,—it 
requires resolution, and self-denial, for men, well 
acquainted with the subject, to be willing to occupy 
such stations. Those, who have passed from more 
retired places to those which are more public and 
more important, are often ready to sink under the 
burdens which oppress them, and often sigh after the 
peaceful labours and pleasures they have left. Why 
then should we think their situation enviable ? Even 
the higher reputation, which it may be supposed to 
confer, is, by the very circumstance of its being 
raised so high, rendered more precarious. The loft- 
lest pines are most exposed to the destructive blast. 
A character, which rises to eminence, is watched 
with the keenest inspection. The least blemish is 
discovered, and brought into public view. Merely to 
obliterate the painful distinction, the world is gener- 
ally ready to inflict the deepest disgrace for the most 
trifling. fault. Such is the real condition of those 
who fill the most public and important offices ;—such 
the thorns and briars to which they are liable ;— 
such their wearisome labours, their perils, and their 
sufferings. How far they are from being objects of 
envy, let reason and conscience declare. 


But there is another fault, nearly connected with 
this, against which we are here guarded; that is, a 
spirit of repining and discouragement, because we are 
not distinguished. Let us never forget the severe 
recompense which was awarded to the indolent and 
repining servant, who had but one talent. That the 
welfare of the church may be promoted, God has 
seen fit to prepare men for the different places which 
are to be occupied, and the different works which 
are to be accomplished. Those, who are designated 
for these, are all necessary to the general good. No 
one has any right to say, his talents and services are 


| 


14 


of small consequence to the church. “If the foot 
shall say, because I am not the hand, I am not of 
the body; is it therefore not of the body? And if 
the ear shall say, because I am not the eye, I am 
not of the body; is it therefore not of the body ? 
If the whole body were an eye, where were the hear- 
ing? If the whole were hearing, where were the 
smelling ? But now hath God set the members ev- 
ery one of them in the body, as it hath pleased him. 
And if they were all one member, where were the 
body ?”? Some men seem to lose all their activity, 


and all motive to exertion, when they find that they - 


must act in a subordinate place. But in reality, 
those who possess ordinary talents, and are destined 
to perform ordinary duties in the ministry, are in 
some respects even more necessary to the prosperity 
of the church, than those of distinguished talents. 
The good which is to be done by them is greater 
in the amount, and so requires a larger number to 
accomplish it. Ministers who possess eminent tal- 
ents are comparatively few ; and this circumstance, 
as an arrangement of divine providence, denotes that 
the work to be performed by them is less extensive, 
and can be performed by a smaller number. Indeed 
it is perfectly obvious, that the work which is to be 
done by ordinary ministers, the work of feeding the 
sheep and lambs of Christ, is, and always must be, 
of paramount importance. To convert sinners and 
edify the church is the grand object of the minis- 
try. By whose labours is this object to be chiefly 


promoted 2? Not by the labours of the few, but of | 


the many. Those ministers, then, who are called to 
discharge the ordinary duties of the sacred office, 
that is, to labour for the salvation of the great mass 
of people, are not to indulge a spirit of repining and 
discouragement, as though their situation was de- 
graded, or their employment of little value. It is 
far otherwise. Their employment is the same as 
that which engaged the attention of all the apostles. 


15 


It is the same as that which chiefly engaged the 
attention of the Lord Jesus himself, during his pub- 
lic ministry. The employment’ is of infinite mo- 
ment. Indeed, the office of any one, who is called 
to preach the everlasting gospel, is important and 
honourable in a degree not to be estimated. And 
ministers, however obscure their situation, who faith- 
fully preach the gospel, do’a great work, and are en- 
titled to great honour, and will receive great honour 
at the coming of their Lord. It becomes them, there- 
fore, instead of repining, to bless God for his mercy 
in putting them into the .ministry, and suffering them, 
in any circumstances, to labour in such a heavenly 
work; and instead of yielding to discouragement, to 
rouse to action all the powers they possess, and do 
as much as possible for the salvation of men. 
Brethren, let us forever guard our minds against the 
habit of making such comparisons of ourselves with 
others, as will lead to repining or discontent. Let 
us fix our thoughts upon the magnitude of the 
particular work which God has assigned us, the 
vast importance of our doing it faithfully, and the 
happiness of being approved of our Judge. And 
let us bear in mind how worthless all distinctions 
among us will appear at the last day, except that 
between the faithful and the unfaithful. 


Fifthly. Ministers of the gospel, who are placed 
by divine providence in high stations, are here guard- 
ed against contempt of others, and vain self-compla- 
cency. ‘“* The eye cannot say to the hand, I have 
no need of thee ; nor again the head to the feet, I 
have no need of you. Nay, much more those mem- 


bers of the body; which seem to be more feeble, are 
“necessary. 


” One who holds a superior place in the 


church, is as much dependent on others, as they 
upon him. ‘The eye needs the hand, as much as 
the hand the eye. And in a perfect body, even 
the feebler members are as necessary as the strong- 


si a 
16 


er. Why should you despise any ministers of the 
gospel, because their situation is less conspicuous 
than yours? The ‘Lord Jesus has given them their 
talents, and allotted to them their situation and em- 
ployment. Will you despise the benevolent appoint- 
ment of Christ ?—despise those whom Christ has 
chosen to the work of converting sinners, and train. © 
ing up his people for heaven ?—those whose labours 
are as essential as your own, to the great object of 
redeeming love ?—those, without whose example, 
and services, and prayers, the church would lan- 
guish, and souls, for whom Christ died, perish in 
their guilt ? 


But there is still another consideration, which 
should exempt those, who are placed in subordinate 
stations, from being objects of your contempt. Per- 
haps, if divine providence had placed them in your — 
situation, their reputation and usefulness might have 
risen much higher than yours; and you, placed in 
their situation, might have appeared to much less — 
advantage, than they. To despise them, therefore, . 
may be to despise those, who really possess an in- 
trinsic excellence of character, both intellectual an 
moral, superior to your own. 

: 
. 


Let me also warn you, brethren, abeatat making 
an elevated office an occasion of self-complacency. 
Remember that your being in such a station is no 
evidence of the dwwine complacency. God often 
raises men up to exalted places in the world, and in 
the church, in whom his all-searching eye sees no 
real goodness. He may see them possessed of 
certain qualifications, which he can make _ subservi- 
ent to the purposes of his providence. And with 
a wiew to this subserviency, he may place them in ~ 
an office of distinguished importance, and give them 
a high reputation, and lead them to perform the 
work allotted to them, in a very useful and accept. 


17 


able manner, although he knows that a day is at 
hand, when they will be numbered with hypocrites 
‘and unbelievers. This, brethren, is a subject of 
tremendous import to us all, and so far from leav- 
ing any room for self-complacency, it should fill us 
with fear and trembling. 


Consider farther, that God may sometimes put 
men of inconsiderable talents in high stations, for 
the very purpose of exposing their folly in aspiring to 
distinction, and of warning others to be content with 
their place. And what is still more dreadful, he 
may sometimes punish the secret wickedness of men, 
by placing them in those exalted stations, where 
their wickedness will be. disclosed, and so will involve 
them in disgrace and ruin. While they are in a 
lower station, some corrupt and odious passion is 
indulged in their hearts, though covered from the 
world. Besides this, they are acquiring a reputa- 
tion and influence which they deserve not, and 
which would be hazardous to the interests of relig- 
ion. In righteous judgment, God raises them to a 
higher place, where their circumspection will be di- 
minished, their vanity inflated, and restraints, which 
‘they formerly felt, removed. In these new circum- 
stances, the particular passion, which they before 
checked, and kept studiously from the public eye, 
acquires strength, and dares to act itself out. But 
the moment it does this, their character is stigma- 
tized, and they sink into ignominy and wretched- 
: mess. 

To guard those, who occupy high stations, a- 
_gainst alW-feelings of self-complacency on account ‘of 
the distinction conferred on them, let me add one 
more consideration; namely, that such self-compla- 
cency is directly contrary to the dictates of piety. 
| If you indulge it in your hearts, you do as much 
| as to ascribe your exaltation to your own efforts or 


18. 


deserts; like that impious king of Babylon, whe 
walked in his palace, and with pride and self-exalta- 
tion, said; ‘‘Is not this great Babylon which I have 
built—by the might of my power, and for the glo- 
ry of my majesty?” You remember how quickly 
God showed his abhorrence of such impiety. ‘* While 
the word was in the king’s mouth, there fell a voice 
from heaven, saying, O king Nebuchadnezzar, to 
thee it is spoken ; the kingdom is departed from 
thee.” If any of you, brethren, are placed in im- 
portant stations, forget not to accribe it to divine 
providence. It is God who raised you up; and his 
hand is. to be devoutly acknowledged. | Every cir- 
cumstance of your life has been ordered by his wis- 
dom. Let the praise of all your talents, your ac- 
quisitions, and your usefulness be attributed to him. 
And instead of taking any credit to yourselves on 
account of your station, remember, with penitence 
and humility, how far you have failed of accom- 
plishing the duties, to which your office binds you. 


Such, brethren, are the errors of the understanding 
and the heart, which are incident to the ministers of 
Christ, and from which the passage before us is suit- 
ed to guard them. We are now to consider the pe- 
culiar duties which it inculcates upon them. 


The great and eomprehensive duty of ministers, _ 
suggested by the text, is mutual love. This is a 
duty of high importance among Christians in gener-— 
al. But there are special reasons why mutual love, 
should he cherished by ministers of the gospel. They 
not only love the same divine Lord, and look for 
the same eternal inheritance, but are engaged in the 
same public employment, and are devoted, directly, 
and constantly, to the same sacred cause; circum-— 
stances, which powerfully tend to produce the sin- 

‘ eerest, firmest friendship. Their work is so ardu- 
ous, and so many are the difficulties they must en- 


en eT 


19 
‘counter, that they greatly need each other's friend- 
ship. Besides, a spirit of mutual love, by dispos- 
ing them to the closest union, contributes much to 
the effect of their labours. By disposing them to 
exercise forbearance and forgiveness, and to perform 
all the duties of christian kindness, it greatly in- 
creases their comfort. And by disposing them to 
correct, as far as possible, each other’s failings, and 
to improve each oither’s virtues, it increases the ex- 
cellence of their characters, and the usefulness of 
their lives. Let ministers, then, love one another 
with pure hearts fervently. The friendship, which 
binds them together, should be deep and tender, con- 
stant and entire. It should exclude all strife, and all 
suspicion. It should have strength to endure trials, 
and to last as long as life lasts. It should burn 
with a flame so pure and steady, that death itself 
cannot extinguish it. It should be so holy in its 
nature, and so celestial in its tendency, that those 
who are under its influence, will gladly seize every 
opportunity for uniting in Christian conversation, and 
bending the knee together before the throne of grace. 


Oh! the advantages and delights of such mutual 


love among those who minister at the altar. 


‘This love would lead ministers to rejoice in each 
other’s usefulness and honour. “If one member of 
the body be honoured, all the members rejoice with 
it.” If we sincerely love the church, that reputa- 
tion or usefulness of our brother which promotes 
its welfare, will certainly give us satisfaction. Sup- 
pose that, in all valuable qualifications, he is our su- 
perior. Is it not just so much the better for the 
church ? Cannot he promote its prosperity in pro- 
portion to his talents and his influence ?_ If he is 
faithful to his Lord, will he not devote himself whol- 
ly to the welfare of his kingdom ? Now why is it 
not just as well for a brother of ours to do good, as 


a 


20 


for us to do good? And if so, why is it not just 
as well for him to possess those superior talents 
which qualify him to do good, as for us to possess” 
them ? And why should we not feel as real a sat- 
isfaction in his superior qualifications and usefulness, 
as we should in our own? Are they less valuable 
because they are his, and not ours? God does not 
regard them so. Why then should we ? I say, 
brethren, we ought not only to look without dissat- 
isfaction on the superior talents and usefulness of 
others, but heartily to rejoice in them, and to bless 
God for them. And this we certainly shall do, if 
we love our brethren as ourselves, or if we feel a 
real attachment to the common cause. Let us ban- 
ish forever that wretched, infernal temper, which is 
dissatisfied at the superiority of others. It is a tem- : 
per which would fill the whole moral. creation with — 
misery ; because all moral creatures must forever 
see one, who is infinitely above them, and who ~ 
will receive glory which they can never attain. 
Brethren, if we supremely rejoice in the infinite j 
excellence and glory of God, we shall rejoice most 
in that, which has the greatest resemblance to hi 
And surely those most resemble God, who rise the 
highest in intellectual and moral excellence, and do 
the most good. That very superiority of talents, 
reputation, and usefulness, therefore, which occasions 
uneasiness to the envious heart, occasions the purest 
joy to the benevolent. Let us bless God for all the 
instances in which he gives eminent qualifications to 
his servants. And let us labour and pray, that the — 
next generation of ministers may rise to a far higher 
degree of learning, piety, and usefulness, than any of — 
us have attained. May they rise so high as entire- 
ly to outshine us. ‘The Lord endue them with such 
intellectual and moral excellence, as will, in future 
ages, cast a shade over the brightest traits of our 
character. The Lord bring forward a time when 


2 | 


common Christians shall rank as high, as the most 
distinguished ministers of the present day, and min- 
isters as high as apostles; and when the best of us 
shall be spoken of, as we are accustomed to speak 
of children in comparison with men. 


Cordial sympathy with our brethren in their af- 
flictions is another duty which the apostle happily 
illustrates in the text. ‘‘If one member suffer, all 
the members suffer with it.” Ministers, in com- 
mon with others, must have their share of person- 
al and domestic afflictions. But they have trials of 
a peculiar nature, resulting from their office, and 
from the dispositions of those among whom they 
labour. In all these trials, our brethren need our 
sympathy, and we theus. Further; Christian min- 
isters have various imperfections of character, vari- 
ous weaknesses and defects, both natural and mor- 
al, which occasion them many a puintul struggle, 
many an hour of sadness and discouragement. 
Nothing on earth can afford them so much reiief, 
and .comfort, and assistance, as the sympathy of 
their brethren. This sympathy should be sponia- 
neous, like that which all the parts of the body 
have for any member which is wounded, or suffers 
pain. It should be sincere, arisiig trom deep feel- 
ing, im opposition to mere pretence or show. It 
should be active. If the head is distressed; if any 
part of the body is wounded or feeble, the hand 
is instantly extended to afford zelief. And when it 
cannot relieve, it still attempts it, and readily sub- 
jects itself to weariness and pain, to alleviate the 
sufferings of any part of the body. Fit embicm of 
what ought to exist in the church, especiaily in 
the ministry. Our hearts should instantly be touch- 
ed with the afflictions of a brother. We should 
hasten to his relief. We should lend him our 
counsel, our help. We should be willing to divide 


22 


his sufferings with him. And if we can do nothing 
else, we should give him the pleasure of seeing 
that we wish to relieve him. To an afflicted min- 
ister, such prompt, and tender, and unfailing sym- 
pathy from his brethren is one of the most precious 
consolations. .And let me say, when this sympathy 
cannot consistently be expressed by personal atten- 
tion, it should certainly be done by letters. This 
mode of assisting and comforting our brethren is 
of much higher consequence than we are apt to 
think, whether they are suffering private afflictions, 
or contending with the difficulties which result from 
ther public station. 


There is one duty particularly suggested by the 
apostle, which is not unfrequently overlooked by min- 
isters of the gospel; I mean the duty of conferring 
some special marks of kindness, when the interests 
of the church will admit, upon those whose talents 
and situations are less distinguished. To inculcate 
this duty, the apostle, with the most delicate sensi- 
bility, reminds us of what occurs in the natural 
body, namely, that men take special care in some 
instances, to put ornamental clothing upon those 
parts which are less graceful; that they endeavour 
to supply the want of natural beauty by a decent 
concealment, or by artificial embellishments. So far 
are the more distinguished parts of the body from 
appropriating the whole of our regard. In like man- 
ner, we should give special attention to those of 
our brethren, who are not blessed with superior 
powers of understanding, or with any of the higher 
traits of character. We should watchfully defend 
them from injury and contempt. We should affec- 
tionately cover their infirmities and weaknesses. We 
should assist them in every thing that is good; 
and be sure to assign them useful and honourable 
employment, so far as we can do, it without endan- 
gering the prosperity of the common cause. 


23 


Finally. The apostle here suggests the duty of 
union and cooperation among the servants of Christ. 
All the members of the natural body act together, 
each one in its proper place, in promoting the wel-. 
fare of the whole, and of every part. The cause of 
Christ is really one. His kingdom is one, and 
comprises all his obedient subjects,—all who believe 
in his name. His subjects ail stand in the same 
relation to him, and to one another. As friends and 
disciples of Christ, they have one common interest, 
one great object of affection and pursuit. This ob- 
ject is the honour of their Lord, the enlargement 
and prosperity of his kingdom, the diffusion of divine 
truth, the accomplishment of God’s benevolent pur-— 
poses ;—all different names of that which is really 
one and the same thing. ‘This, be it remembered, 
is the great object of christian ministers. It is their 
great interest, infinitely superior to every other’ inter- 
est. My position is, that in every thing which 
concerns this common interest, all ministers ought 
to cooperate. From this, no personal or local inter- 
est should divert their attention. Their attachment 
to this should raise them above the influence of 
every other consideration. 


In these remarks, I do not intend to deny that 
there may be different denominations of Christians, 
and of ministers, nor that each of these denomina- 
tions may have something peculiar to itself, both as 
to the external forms of religion, and the particular 
methods of promoting it. In regard to these, there 
may be an honest difference among those, who love 
the Lord Jesus with equal sincerity, and labour 
with equal faithfulness and zeal to know and da 
his will. In regard to these, therefore, we are not, 
at present, to look for a perfect cooperation. As 
the servants of Christ now are, such cooperation 
might, in many instances, be. inconsistent with a 
good conscience. But the moment you come te 


! 


a be 
5 | 


24 


any thing which belongs to the substance of Chris- 
tianity, any thing essential to the great interest of 
the church, or the common duties of religion, min- 
isters and Christians ought all to be one. Here, 
there should be a cordial and perfect cooperation. 
What I mean to assert is simply this. All the min- 
isters of Christ ought to unite in promoting the 
peace and enlargement of the church, the conversion 
of sinners, the universal reign of Christ. They 
ought to unite in discharging the common du- 
ties of Christianity, and in striving to promote obe- 
dience to all the divine precepts. They ought to 
. cooperate in every measure which is suited to in- 
crease the holiness and comfort of believers, to ren- 
der them more fervent in prayer, and more active in 
doing good ;—in every measure which is suited to 
put a stop to error and vice, to disseminate the 
truths of revelation, to improve the minds and hearts 
of the young, and to make the name of Jesus precious 
to all mén. In regard to these things, all the friends 
of Christ do really agree. And they ought to show 
their agreement. Cooperation here is a natural and 


practicable duty. Should, therefore, the ministers of — 


any denomination be full of ardor in promoting what 
is local, or what is peculiar to a particular part of 
Christ’s kingdom, while they look with coldness on 
what relates to the substance of religion, and the 
common interest of the church; they would show 
that their hearts are darkened with error, or misguided 
through the deceitfulness of sin. When the day of 
decision shall come; when the light of truth shall 
shine forth in its glory from the throne of God, and 
all the delusions of the understanding and the pas- 
sions shall cease; we shall then see, that what re- 
lated to our own personal interest, or the interest of 
our particular denomination, in distinction from the 
common interest of Christ’s spiritual kingdom, was 
worthy of no regard. Then every object will vanish 
out of sight, but the worth of the immortal soul, 


- 


25 


the glory of Christ, the blessedness of heaven, and 
the. distinction, so joyful on one side, and so tre- 
mendous on the other, between the righteous and 
the wicked. Oh! that Christians of every name 
might now anticipate the views and feelings they will 
have, when all these clouds and shadows shall flee 
away, and the whole moral world be filled with-the 
clearness and splendour of divine truth. 


_ But at the present day, there is also need of cau- 
tion on the other hand. For many years, Christians 
and ministers have been uniting, more cordially and 
more visibly, in promoting the cause of religion. 
Experience has taught them that it is perfectly prac- 
ticable and safe for Christians of different names, 
and in different parts of the world, to unite in prayer, 
and in various general measures for the prasperity 
of Christ’s kingdom. Such union they have found 
to be the source of great pleasure to themselves, 
and of great advantage to the common interests of 
the church. And this delightful system of coopera- 
tion in regard to the common cause of Christianity 
might proceed, and embrace all denominations of 
professed Christians, not only without hazard, but 
with the best prospect of advantage, if all denomina- 
tions did indeed maintain the essential truths of the 
gospel, and labour to promote the substantial inter- 
ests of the Chriftian religion. But, unhappily, I can- 
not believe this to be the case. There is a large 
class of nominal Christians at this day, who, in 
my -apprehension, give up the substance of the 
gospel, and promote a religion which varies essen- 
tially from the religion of. Christ. Yet they make 
many professions of candour, and are, willing to 
extend to us the hand of fellowship, and to join 
with us in promoting the interests of Christianity. 
And acting under the powerfu) impulse, which has 
been given to our minds, in favour of a generous 
D 


% : 


catholicism, we might be inclined to unite with 
them, and to draw them to unite with us in pro- 
moting the good of society, and the cause of religion. 
But a regard to conscience demands of us, that 
we check the impulse of feeling, and consider well 
the nature and the difficulties of the proposed union. 
An unrestricted union with those, who reject what 
we believe to be the substance of the gospel, would 
be attended with manifest danger. For although 
they are professedly willing to unite with us in pro- 
moting the great interest of Christianity; yet what 
they call by this name is not what we believe to 
be the interest of Christianity, but a very different 
thing, and, in many respects, opposite. Now if we 
unite with them in the manner they wish and ex- 
pect, we must of course give up what we regard 
as the grand interest of religion, concerning which © 
there is a difference between them and us, and must 
content ourselves with promoting those external parts, 
those minor interests of religion, concerning which 
there is an agreement. I say, we must give up the — 
grand interest of religion ; for it is a clear case, that 
there can be no real and proper cooperation in that, 
concerning which there is no agreement. If then — 
we adopt the plan of an unrestricted union and co- . 
operation with them, it must be on the principle of 
a compromise, which will oblige us to surrender all 
that is most valuable in our religion. What minis- — 
ter of Christ is prepared for such a ese ri as 
this ? j 
‘ 
But suppose no such compromise should exist ; 
suppose those professed Christians, of whom I now 
speak, should be willing to unite with us on such 
generous terms, that we shall be perfectly at liberty — 
to declare our own views, to defend what we be- 
lieve to be the truths of religion, and to promote 
what we believe to be the cause of Christ; and 


27 


suppose there were nothing inconsistent or impracti- 
cable in all this; we should still be exposed to 
another temptation, and one of a very subtle and 
dangerous character. For such is human _ nature, 
and such doubtless have we found the tendency of 
our own hearts, that we should be strongly inclined, 
in such circumstances, not only to withhold the 
truth, but to connive at error. So far as we had 
feelings of respect and kindness towards those with 
whom we united, or any wish to conciliate their 
friendship, we should be reluctant to bring forward 
any subjects, however momentous, on which we 
differed from them, or to advocate any measures, 
however necessary to the welfare of the church, 
which would be unacceptable to them. Who of 
us, brethren, could calculate on having firmness to 
resist such a temptation, or skill to extricate our- 
selves from such a snare? Have we not long seen 
the woful effects of such a union, as I have now 
led you to consider? Has it not, in our own day, 
drawn real ministers of Christ into many a com- 
pliance of very questionable propriety, and compel- 
led them to many a timid surrender or retreat? 
Has it not led them to pass in cowardly silence 
the vital truths of our religion, or at least to con- 
tent themselves with half-declaring them, and with 
producing less than half the evidence which sup- 
ports them? Has it not chilled the ardor of their 
piety, blasted the fruits of their labours, made a 
review of their ministry distressing on a dying bed, 
and filled them with gloomy forebodings at the 
thought of meeting their Lord, to whom they have 
rendered so divided, so unfaithful a service? The 
various evils, resulting from Christian fellowship and 
cooperation with those, who do not hold what we 
consider as the essential truths of religion, have be- 
come so visible, and risen to such a height, that 
many an honest man has taken alarm, and receded 


ee 
wr 


28 


entirely from that ground of pusillanimous compro- 
mise, which he once thought safe to religion. 


The conclusion of the whole is, that Christian 
fellowship and cooperation can go no farther, than 
there is real and cordial agreement; that with all 
true believers, with all who manifestly belong to 
the body of Christ, and love his cause, we ought 
gladly to unite in all those duties which are com- 
mon to them and us, and in every measure which 
is suited to advance the general prosperity of the 
church, whatever minor differences may at present 
exist; but that, if we would, in any way, unite 
with those, who do not maintain what we believe to 
be the essential principles of Christianity, the union 
certainly must not extend to any thing, which in- 
volves those principles. A union with them, to be 
consistent, must relate-to those things merely, in 
which their peculiar views can have no effect on 
what we believe to be the vital interests of religion. 
In a word, while we ought to exercise the sincerest 
good-will and kindness towards all men, towards 
those especially, who have in our opinion imbibed 
pernicious errors, and, with persevering fidelity, to 
seek their everlasting good; we can properly main- 
tain Christian fellowship and cooperation with those 
only, who agree with us respecting the essential prin- 
ciples of our holy religion. 


MY DEAR NEPHEW, 


I cannot, for a moment, call. to remembrance 
what God has done for you, and by what ways 
he has brought you hither, without a- delightful im- 
pression of his great goodness. About eleven years 
ago, your honoured father and I, after a long sepa- 
ration, had unexpectedly the pleasure of meeting at 
our native place. Wishing as I did to express my 


29 


cordial gratitude for the pious concern he had shown 
for my immortal interests when I was a child, I 
proposed that his son, whom he had very affection- 
ately named to me, should receive a public educa- 
tion, and proffered all the assistance in my power 
in carrying such a design into effect. Many a time 
has his heart and mine. been filled with the tender- 
est emotions, at the thought of the interview we 
then had, and of the consequences which have 
flowed from it. And I cannot refrain from saying, that 
all the solicitude which I have felt for your spiritual 
welfare, and the sincere, though very defective efforts 
I have made for your improvement, have received 
a four-fold reward. I say it to the glory of ui, 
who has been the guide of your youth,—to the 
glory of that grace which has made you what you 
. are. 


If, my dear nephew, you look back to the time 
when, as we hope, God called you with an holy call- 
ing, and gave you to experience the washing of re- 
generation and renewing of the Holy Ghost; and 
then to the time when you began the arduous labour 
of preparing for the ministry by a regular literary 
and theological education ; and if you cail to remem- 
brance the whole course of your life since ; you 
must perceive, that you are indebted to the good- 
ness of God in no ordinary degree, and that you 
are bound, by everlasting obligations, to devote 
your talents, your life, your whole being, to his 
holy service. You are not your own. The powers 
of mind which you possess; the literary acquisitions 
which, by assiduous application, you have gained; 
your skill in sacred criticism, your theological 
knowledge, and all your qualifications for the work 
of the ministry, and for the particular office you 
are now called to fill, are given you by the Head 
of the Church. And for what are they given? To 


fill your heart with vanity and self-complacency ? 
To excite and gratify an aspiring ambition? The 
Spirit of God, I trust, has taught you a very dif- 
ferent sentiment. Just in proportion to your talents 
and your attainments in knowledge, are. your ob- 
ligations to love God and promote his cause. Your 
understanding, your heart, your learning, your time, 
health, and influence are God’s—they are God’s, not 
in part, but entirely. Pride, then, is impiety; it is 
sacrilege. Banish it forever from your heart. Or 
if it strives to maintain its place there, make un- 
ceasing war against it. And let the hateful thing 
be made to destroy itself, by occasioning deeper 
humility and self-abhorrence. 


30 


Study, preach, and labour from fove to Christ, a 
principle of action infinitely nobler than ambition. 
Let that love be your ruling passion, the main- — 
spring of all your efforts. Under its holy influ- 
ence, strive, earnestly strive in all things to excel; 
but with such a temper, that you will always be 
pleased with the superior excellence of others. For- — 
ever avoid ‘the temper of those who envy the ~ 
height which they cannot reach, and who endeavour 
to stain and depress the fairest character, which they 
see rising above them. 


You are engaged, my dear Nephew, in a great 
and arduous enterprise ;—great and arduous for any 
man, especially for one so young and inexperienced. — 
But for your encouragement, your God and Saviour — 
offers his all-sufficient grace. The magnitude and 
difficulty of your work will make you feel more 
sensibly your need of that grace, and lead you 
more earnestly to seek it, and more constantly to 
rely upon it. And there is one thing which can- 
not be mentioned, without bringing info view the 
adorable wisdom and goodness of God; that is, 


31 


that the whole course of your education has man- 
ifestly been directed by his providence, with a view - 
to the particular station for which you are now de- 
signated. Your education has been suited so ex- 
actly to prepare you for that station, that if you 
had from the first definitely fixed your thoughts 
upon it, you could not have made any desirable al- 
teration in your plan of study. With this view of 
the merciful guidance which God has afforded you, 
and with a full reliance on his abundant grace, take 
courage, and go forward in your work, always keep- 
ing a steady eye upon your great object. While 
labouring to discipline the minds of your pupils, 
and to promote .the interests of learning, remember 
that you are a Christian, and a minister of the 
Gospel, and that it is your duty, in both characters, 
to strive for the promotion of true religion, as your 
great object. And while labouring, wisely and faith- 
fully, for the improvement and the highest prosperity 
of the particular denomination, with which you are 
connected, remember still that you are a Christian, a 
servant of Jesus, a member of his body; and let 
the kingdom, which he is advancing, be dearer to 
your heart, than your own reputation cr comfort,— 
dearer than the interest of your particular denomina- 
tion, or the prosperity of your infant College. View 
the cause of learning and religion, and the interest 
of your particular part of the church, and the gen- 
cral interest of the Redeemer’s kingdom, as you will 
view them, when all the redeemed of the Lord shall 
make one perfect and glorious society in heaven. 


Beloved Nephew, my heart is filled with tender- 
ness, when I remember what is past; with solici- 
tude and hope, when I consider what is before you. 
One moment I tremble in view of the mighty work 
to which you are devoted. The next moment, 1 
think of the everlasting God, who gives strength te 


the weak, and carries into effect the great and be- 


nevolent designs which he inspires. Oh! then, go — 


forward. Aspire to the happiness of ring good. 
Be faithful unto death. The Lord Almi ghty keep 
you and bless you, make you eminently holy and 
eminently useful, and a a you for an unfading 
crown. AMEN. 


SHRMON 


PREACHED JUNE 9, 1824, AT FALMOUTH, MASS, 


AT THE 


ORDINATION 


OF THE 


Rev. Benjamin GWoorbury. 


— 


BY LEONARD WOODS, D. D. 
ABBOT PROF, OF CHRISTIAN THEOLOGY IN THEOL, SEM,, ANDOVER. 


——— 


ANDOVER 
PRINTED BY FLAGG AND GOULD. 


1824. 


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SERMON. 


—>— 


1 Con: rx>-22: 


Y AM MADE ALL THINGS TO ALL MEN, THAT I MIGHT BY ALL MEANS . 
SAVE SOME. 


There is perhaps no passage of Scripture which has 
been more frequently misinterpreted than this; and 
none which has been applied to purposes more con- 
trary to the design of the writer. The principal abuse 
of it is to be found among those, whose temper inclines 
to indecision and timidity, and who endeavour to jus- 
tify this weakness of character by the account the 
Apostle here gives of his own conduct. The mistake 
which has, in this way, been committed, and the injury 
which has resulted from it to the interests of religion, 
have been so great, and so palpable, that many have 
been led to discard altogether the principle of action ° 
asserted in the text, and thus have fallen into errors as 
really hurtful to religion, as those which they have la- 
bored to avoid. 

The declaration of the apostle, contained in the text, 
brings to view a subject of practical importance,—a 
duty obligatory upon us. It is, however, a duty which 
is attended with various difficulties, and cannot easily 
be defined. If we would correctly understand this 
duty, and, in our attempts to perform it, would regu- 
late ourselves by just principles, we must examine oth- 
er passages of the apostle’s writings, explanatory of 
his meaning in this. We must indeed attend to the 
general spirit of the Christian religion. It becomes 
then a matter of no ordinary consequence, especially on 


*% 


. 
such an occasion as this, to determine by legitimat 
means, what views the apostle meant to express b 
the emphatic language of the text, “I am made 
things to all men.” What is the import of this dew 
claration? and what are the limitations and cautions 
to be observed, in a practical application of it, as a rule. 
of duty to ministers, at the present day ? 

For the purpose of answering these inquiries satis- 
factorily, let us, in the first place, see what light ie 
be cast on them from passages in the same Epis 
which relate to the same general subject. 

In the preceding chapter the apostle sition a 
question as to the lawfulness of eating things offered 
in sacrifice to idols ; a question which had been mu 
agitated among the Corinthians. He teaches, shat i 
those who partake of the sacrifice, there may be no 
sin, no violation of a good conscience; and yet th 
they ought scrupulously to abstain, if their partakin 
would be an injury to others. The general duty 
christians m such a case, he thus summarily expres- 
ses. “Let every one of us please his neighbou 
for his good to edification. For even Christ pleas- 
ed not himself.”. In other words, we should candid- 
ly consider the weaknesses and prejudices of those 
around us, and be ready to restrain our own liberty, 
and to forego our own pleasures, and, as far as may 
consist with higher obligations, our own rights too, for 
the sake of doing good.——But the particular design 
of the apostle in the text becomes still more apparent 
from the verses immediately preceding. In various 
forms, and with forcible illustrations, he asserted his 
right to a maintenance from those, to whom he preach- 
ed. But to prevent objections which might arise, m 
such circumstances, against the Christian religion, and 
to give additional weight to his instructions, he forbore 


as 


3 


to urge this right. The mention of this instance of his 
benevolence and condescension led him to state more 
particularly in what manner he regulated his conduct 
in relation to every such subject as this. Though he 
was in the highest sense a free-man; yet for the pur- 
pose of domg good, he made himself a servant to all.” 
“Unto the Jews,” he says, “ I became as a Jew, that I 
might gain the Jews ; to them that are under the law, 
as under the law, that I might gain them that are un- 
der the law ; to them that are without law, as without 
law, (beg not without law to God, but under law to 
Christ.) that I might gain them that are without law ; 
to the weak became I as weak, that I might gain the 
weak; I am made all things to all men, that I might 
by all means save some.” In things indifferent, he 
conformed to the feelings and customs of men of every 
description. In the practice of yielding to others, he 
went as far as he could, consistently with duty. He 
hever created offence by deviating unnecessarily from 
the opinions or mamners of those, with whom he was 
conversant. So far as he could do it, without violating 
conscience, or giving countenance to sin, he gratified 
the feelings of all men. 

» But we shall be farther aided in fixing the proper 
limitations of the Apostle’s meaning in the text, by a 
particular consideration of his object. “Iam made all 
things to all men, that J might by all means save some.” 
His object was the salvation of men. The means he 
adopted were undoubtedly suited to promote this ob- 
ject. And if so, then it must be very clear that, in be- 
coming all things to all men, the apostle could not have 
conformed to the sins, or to the errors of men,—as such 
a conformity would have had an influence directly con- 
trary to his object—For the same reason, he could not 
have withheld divine truth. For he considered divine 


a oe, 


truth as the means, and the only means, of turning men 
from their sins, and trainmg them up for heaven. Te 
suppose that he suppressed any of the essential trut 
of revelation, or that he either taught or countenance 
error, is to suppose that he not only forgot the end 
his preaching, but put a real obstacle in the way of at- 
taining it. 7 
It was still of great importance, as a means of pro- 
moting his object, that he should teach the truth in a 
proper manner; that he should abstain from ever 
thing harsh, or unskilful in the method of giving i 
struction ;—from every thing, in short, that would have 
a tendency to bar the minds of men against convicti 
or furnish them either with advantages to oppose - 
ligion, or with an excuse for neglecting it. The c 
sideration of his benevolent object must also have im- 
duced him to exercise meekness and forbearance, and 
readiness to forego any personal gratification, for the 
good of his fellow-creatures, and in all cases to va 
a kind, peaceful, amiable deportment. We see wha 
his disposition was in respect to his maintenance. 
claimed it as his unquestionable right. But as the 
were some, who might impute wrong motives to 
if he should urge his claim, and might by that mean 
acquire an influence prejudicial to the cause of Chri 
tianity ; he thought it his duty to forbear. The me 
tion of this led him to state more fully, as in the text, 
that principle of condescension and self-denial, by whic 
he sought to help forward the salvation of men. If 
then, a question arise in our minds respecting the du 
or propriety of any particular instance of complian 
it will conduce directly to a satisfactory answer, to i 
quire, whether it will have an influence favorable to the 
salvation of men. Will it produce or strengthen in 
others a disposition to listen to the truths of God’s 


J 


7 


word, and attend to the duties of religion? Will it 
be likely to invest us with greater power over their 
consciences? Will it open the avenues of their hearts 
to the doctrines we are to preach, or render them more 
inexcusable for their neglect 2. Or on the other hand, 
will it diminish our influence, and render it more diffi- 
cult for us, than it would otherwise be, to make an im- 
pression upon others in favor of religion ? Will the re- 
membrance of it give us freedom and boldness in ad- 
dressing them on the interests of the soul 2—Or will it 
create embarrassment in our feelings, and hold us back 
from any faithful endeavours for their conversion ?— 
This practical test, arising from a consideration of the 
great end of the ministry, is frequently of the highest 
moment in cases of a doubtful character. 

»But we may discover still more clearly what must 
have been the apostle’s meaning in the words of the 
text, by attending to various other passages, found in his 
epistles, and to his own practice. In different ways, he en- 
joins the duty of faithfully declaring divine truth; the du- 
ty of contending earnestly for the system of doctrines, 
once delivered to the saints. He exhorts Timothy to 
preach the word; to be instant in season, and: out of 
Season; to speak the things which become sound doc- 
trine; and never to be ashamed of the testimony of the 
Lord. In his farewell address to the church at Ephe- 
sus, he says, that he himself had kept back nothing 
which was profitable; that he had not shunned to de- 
clare all the counsel of God; that he had so faithfully 
preached the truth, that he was pure from the blood of 
all men. In another place, he speaks of himself and 
his fellow-apostles, as having renounced all dishonesty 
and craftiness; as not handling the word of God de- 
ceitfully, but by manifestation of the truth commend- 
ing themselves to every man’s conscience in the sight 


8 


of God. “We are not,” he says, “as many who cor 
rupt the word of God, but as of sincerity, but as of G 
in the sight of God, speak we in Christ.” Such we 
the apostle’s directions to Timothy ; and such the des- 
cription he gave of himself and his’ fellow-laborers 
His practice was correspondent. What doctrine or 
duty of Christianity did he conceal? What prevalent 
error or sin did he not expose and reprobate? He did 
not, however, and could not declare all the truths of 
religion at once; and he was, of course, under the ne- 
cessity of selecting the truths to be declared on each 
particular occasion. But in that selection, he was not 
influenced by fear of man, nor by dread of reproach and 
suffermg, nor by desire of applause; but by that bes 
nevolence, which aimed at the salvation of men, and 
that wisdom, which chose the most suitable means to 
secure it. In the course of his ministry, he anounced 
the doctrines of the gospel without any reservation, 
and defended them against the most artful and violent 
opposers.. When did Paul say of this or that doctrine 
of religion,—it is attended with so many difficulties, and 
liable to so many objections and abuses, that it is best 
to pass over it in silence? When did he, on any prop 

occasion, refrain from declaring the truth, because = 
supposed it would offend the pride of the heart, or e 

pose him to inconvenience and suffermg? Let his 
Epistles answer. Let the history of his life answer. 
It was he, more than any other apostle, who plain; 
taught those principles of Christianity, which have, 1 
all ages, been an offence to the wicked world. It was he 
—pliable and condescending as he was—who boldly de- 
clared those very doctrines, which certain prudent sow 

of modern days think we ought never to declare. Wi 
this point the apostle’s conformity had nothing to 
With respect to this, he made no nia wa and use¢ 


9 


no discretionary power. He proclaimed the truth, and 
defended it, in all its length and breadth, whether men 
would hear or forbear; he did it, knowing that it would 
be a savor of death unto death, as well as of life unto 
life. Had he been willing to give up a few doctrines 
specially offensive, he might have preached all the rest, 
and yet escaped martyrdom. But he had received a 
commission from the Lord of heaven and earth; and 
he executed that commission faithfully—he executed 
every article of it, though fully aware it would cost him 
his life. . 

~ On this part of the subject, then, we are left in no 
doubt. Paul’s being made all things to all men, if he 
is admitted to explain himself, implied no such con- 
formity, as prevented him from declaring any part of 
divine truth, or from declaring it in such a manner, as 
was most likely to convey to others the very concep- 
tions of it, which he had in his own mind. And it is 
an act of justice to the apostle to add, that, notwith- 
standing his candor, and his disposition to conform, he 
was as far as possible from countenancing those, who 
taught or embraced doctrines subversive of the Chris- 
tian religion. He even commanded to have no fel- 
lowship with them, and not to wish them God speed. 

' It is still to be remembered, that even in respect to 
his preaching, the condescension and forbearance, which 
the apostle expressed in the text, and which he always 
exhibited in his conduct, had a most important influ- 
ence. His manner was the most inoffensive possible. 
He sought out acceptable words. He showed a mild, 
amiable temper. He preached with great humility, and 
with every sign of sincere affection. He warned men 
with tears. Inthe execution of his office, he observed 

‘the direction which he gave to Timothy; “The ser- 
-yant of the Lord must not strive, but be gentle unto all 
Ue: 


10 


men, apt to teach, patient, in meekness instructing those 
that oppose themselves, if peradventure God will give 
them repentance.” He was gentle among those to_ 
whom he preached, exercising the patience and ten- 
derness of an affectionate mother cherishing her own 
children. He manifested great unwillingness to wound 
the feelings of men, and never did it, except when it. 
was required by love to their souls, and faithfulness to 
his Lord. As to all those things which were aside 
from the object of his commission, he was perfectly 
ready to conform to others. His knowledge of human 
nature, which was both accurate and profound, he ap- 
plied to the great purposes of his apostleship. When- 
ever any instance of forbearance or pliancy was suited 
to remove hurtful prejudices from the minds of men, 
or in any way to promote their spiritual welfare, he 
considered such forbearance or pliancy to be due to his 
Lord, and indispensable to the attainment of his object. 
He always regarded it as a dictate of the wisdom from 
above, to forbear making assaults upon prejudices of 
little consequence, that he might augment his means for 
the conquest of errors and vices, which carried ruin to 
the soul. | 
Were it necessary, I could illustrate the ‘apedeatd 
principle, which governed the apostle, by referring to 
the life of Christ. Paul had the spirit of his Lord and 
Master. Ifthen we can find in what cases, and from 
what motives Christ exercised a conformity to those 
around him, we may safely infer what was the conduct — 
of Paul. Now it is perfectly evident, that Christ con- 
formed to his countrymen in those things, and in those 
things only, in which he could do it without transgress-_ 
ing the divine law himself, or giving countenance to 
transgression in others. He conformed to common us-_ 
age, as to the modes of speech, and social intercourse. 


11 


He conformed to the established precepts and rites of 
religion. He was completely a Jew. And to cut off 
occasion of complaint, he did what no Jew could wil- 
lingly do, that is, paid tribute to Cesar. In these and 
other instances, in which Jesus practised conformity, it 

‘is clear, first, that there was no violation of any precept 
of the moral law; and secondly, that he practised con- 
formity in these respects, for the sake of preventing 
needless offence, disarming opposition, recommending 
his religion to the hearts of men, and accomplishing 
the benevolent work for which he came into the world. 
Such was the conformity of Christ, and such the end it 
was intended to accomplish. Doubtless the conformi- 
ty of Paul, both as to its nature and object, was sub- 
stantially the same. 

This then is the result of our.contemplations. From 
an examination of the Epistle and Chapter containing the 
text,—from a consideration of the end which the apos- 
tle sought,—his instructions to Timothy and others,— 
his own conduct,—and the life of Christ which he made 
his model, it is perfectly evident, that his practice of 
becoming all things to all men, implied no disposition 
to quiet the proud, rebellious heart by withholding any 
portion of divine truth ;—no disposition to refrain from 
a faithful annunciation of the law in ail its extent, or of 
the high sanctions by which it was enforced ;—no dis- 
position to refrain from declaring the guilt of man, or 
the evil of sin, or the only way of salvation through Je- 
sus Christ. To these, and other like subjects his con- 
formity never reached. It was limited either to his 
own personal rights and comforts, or to those opinions 
and customs of ~o which were in their nature indif- 
ferent. 

The principles which have now been exhibited, m may 
assist us, brethren, to guard against the two extremes, to 


12 


der consideration; the one, excessive pliancy ; the o 
er, too unbending a strictness ;—the one, a disposition te 
conform to others in every thing; the other, an wnwil- 
lingness to conform in any thing. To both these ex- 
tremes ministers are exposed; and into both they have 
actually fallen, to the great imjury of religion. ath 
Shall we, then, turn our thoughts to the minister who 
errs on the side of an easy conformity, and consider a 
few moments, the peculiarities of his character, and 
the pleas by which he attempts to justify himself 
The character he exhibits, is that of too great flexibil- 
ity. To gratify his desire of popularity, he adopts, 
with little discrimination, the practices of others, even 
of the thoughtless and irreligious. When any thing 
is proposed to him, his question is not, whether it 
wouid be agreeable to the will of God, and would 
help forward the interests of the soul; but whether it 
would be agreeable to custom ; and whether it would 
please. Sometimes you may find a minister of this 
sort who is ready to fall in with any practices preva- 
lent in the community, especially in the more respect- 
able part of it, even so far as to join with them im their 
levity, in their vain amusements, their disregard of the 
Lord’s day, and their disposition to slur the doctrines 
and duties of religion. In his preaching, both as a 
matter and manner, he conforms to the wishes of 
hearers, particularly of those who have the highe 
rank and polish. He reproves them for none of thei 
follies or sins ;—or if he ever reproves them, he does 
it so lightly and smoothly, as to make it evident that 
he is much less anxious for their reformation, than for 
their applause. Any truths which are offensive to 
them, are sure to be excluded from his sermons; ye 
and so pliable is his faith, from his creed too, And to 


which ministers are liable, in respect to the subject m 


13 


justify all this conformity, he pleads the example of 
the apostle, who was “made all things to all men.” 
He forgets that the same apostle expressly command- 
ed Christians, “not to be conformed to the world,” and 
that another inspired writer said, “whosoever will be a 
friend of the world, is the enemy of God.” He forgets 
that the apostle, to whom he refers as his pattern, was 
of all preachers the most bold and faithful in reprov- 
ing sin, in proclaiming those truths of Christianity 
which expose the deep-rooted wickedness of the heart, 
aiid in urging men to come out from the world and live 
a heavenly life. He forgets all this. He looks at only 
one part of the subject, and looks at that with only one 
eye. 

But he may have other apologies. He may think 
that, if he should insist upon all the doctrines of the 
Bible, and strenuously urge men to observe all its pre- 
cepts, he would create in the minds of men an aversion 
to the whole subject of religion ; and that, if he should 
refuse to join with them in those amusements, which 
fashion has made so essential to their happiness, he 
| would deprive himself of the most effectual means of 
securing their attachment, and of bringing them to at- 
tend on his ministrations. 

To this plea my reply is short. If men really pos- 
/sess such a temper of mind, that they are not pleased 
with the doctrines and precepts of the Bible, it is sure- 
ly important they should know it. As these doctrines 
ad precepts constitute the Christian religion; if, to 
prevent offence, we give them up, we give up Chris- 
tianity. And if we give up any part of them, we give 
up just so great a part of Christianity—-Why should 
we forget the example of the apostle, who uniformly 
preached what was an offence to the Jews, and foolish- 
ness to the Greeks? And why should we forget the 


y 


14 


business of our calling? The Lord Jesus Christ has 
sent us to do a great work. The enmity of the hun 
heart against religion, instead of being indulged 
flattered, must be exposed and subdued. ‘Instead « 
suppressing the doctrines and precepts of religion, 
must persuade men to believe and obey them. If we fail 
of this, we make our office a nullity— Christ has sent 
us to carry on a holy war against sin—against all sin, 
and to do it by means of divine truth. Shall we give 
up this holy warfare, and make peace with that mortal 
enemy of our Lord, which it is the great minnie 
our office to resist and overcome ? 

The other part of the apology, suggested aseves is 
as quickly disposed of. This pliable minister thinks, 
that if he should refuse to jom with men in those 
amusements, which fashion has rendered so essential 
to their happiness, he would deprive himself of the 
most effectual means of securing their attachment, and 
bringing them to attend on his ministrations. Aistrang 
apology this !—secure the attachment of men, who are 
displeased with the doctrines and duties of religion, 
and secure it by joining with them in vain amusements; 
and all this, to bring them to attend on ministrations, 
from which the essential truths of religion are exclu 
ded !—The end is of no value, and the means to secure 
it, unlawful. ® 

A minister of the character above deseribed, may 
proceed to say in his own justification, that religion 
cannot be designed to take away his enjoyments, and 
render him gloomy and dejected ; that he has as good 
a right to pleasure as others, and that if he is to have 
any pleasure, it must be by indulgencies which “oa 
with his taste. D 

The very statement of this apology betrays a de- 
pravation of moral taste, utterly inconsistent with the 


mu 


ite 


13 


object of a minister, and with the character of a Chris- 
ian. ‘The enjoyment which religion sanctions, is holy 
enjoyment, consisting in love and obedience to God, 
md in doing good to men. He who cannot be happy 
n this, has no right to the sacred office, and no right 
jo happiness. Religion forbids the pleasures of sin; 
and he who chooses to enjoy them,—who resorts for 
1appiness to scenes of dissipation, instead of the duties 
of his office,—who prefers fashionable parties to the 
shamber of sickness, or to meetings for prayer, is no 
minister of the gospel, and no Christian. 

After all, such a minister may think that an easy con- 
‘ormity to the opinions, fashions, and amusements of 
the world must tend to promote his object. But I ask, 
what-object ? not the object of the faithful minister, 
which is, to turn men from their sins, and bring them 
io walk by faith. If we conform to men’s follies and 
sins, we show that we do not desire their salvation. 
And even if we did desire it, we could have no influ- 
ence to promote it. We might indeed publicly incul- 
cate the obligations of repentance and holiness ; but 
our hearers would appeal to our life, as a disproof of 
the sincerity of our preaching, and a full release from 
every duty we might enjom. If a minister is in fact 
pursuing an object which he can promote by conform- 
mg to the follies and amusements of the world, he is 
pursuing an object entirely foreign to his office ; an 
object, which he must forever abandon, to be a minis- 
ler of the gospel, and which his people must abandon, 
to be Christians. 

Place such a minister by the side of the apostle. It 
was his object to persuade men to set their affections 
on things above, not on things on the earth, to prac- 
ise self denial, to shun temptation, to live as Jesus liv- 
ed. His condescending and flexible temper was such, 


~« 


vs id ant Malis | 


16 


and the conduct which it prompted was such, as: 
directly to promote this object. It enabled him, 
increasing boldness and faithfulness, to reprove sin, 
declare the whole counsel of God, and to press the 
cessity of universal holiness. But the easy conformity, 
which is now pleaded for, will forever prevent a min- 
ister from promoting such an exalted object. — 
minister, after having allowed himself to join with th 
thoughtless multitude in fashionable folly and v 
would think of urging upon Christians the duty of 

ing sober-minded, of being dead to the world, and of 
living in the constant expectation of the hae 
their Lord? 

_ The most common and powerful ples, sioehesg 

fy a minister who, in any degree, errs on the si 
conformity to others, is, that it will conciliate t 
affections, and give him influence over them. Butt 
question the fact. If my own observation has not. 
me into a mistake, the minister, who seeks popular 
vor by disregarding the pious circumspection which 
his religion enjoins, and by conforming, more or | 
to the vanities of the world, will fail of obtaining hi : 
object. Corrupt as men are in their moral affections, 
they still possess reason and common sense, and will 
generally form an opinion of the character of minis- 
ters, not far from the truth. Though the minister, who 
bends to compliances forbidden by the precepts of rez 
ligion, may gratify the feelings of the wicked by the 
countenance he gives to their impiety, he forfeits their: 
esteem, and destroys his influence over their conscien 
ces. He makes it manifest that he has no decision, 1 no 
strength of character,—no steady principle of acti 
that he is a slave to the whims of the multitude. FE 
loses the charm of unaffected goodness. He deprive 
himself of that respect and confidence of men, which 


17 
lignified independence, and a faithful discharge of duty 
ways command. And in the sober wideuicnt of the 
ommunity, after all his pains to please, he is sure to 
tand for a weak and contemptible man. 

But there is another fault, though by no means a com- 
non one at the present day, against which we ought 
so to guard; that is, excessive strictness. A minister 
ndulges an unyielding pertinacity in things trifling and 
nsignificant, as well as in things of the highest moment. 
He insists upon having his own way, where the differ- 
ance between his own way and that of others, is of no 
sonsideration. He is wanting in sweetness and plia- 
ality of temper. He knows not how to bend, even 
where bending would be a credit to his character, and 
in advantage to all the imterests heyis seeking. For 
he feelings, and wishes, and habits/6f others, whether 
respecting things important or afhimportant, he shows 
ao respect. He will do nothingato please, even where 
pleasing would be perfectly consistent with the highest 
demands of duty. 

This is the other extreme. And we shall see what 
reason we have to be upon our guard against it, if we 
examine the principles from which it results, and the 
consequences to which it leads.—In forming this char- 
acter of singularity or austerity, it cannot be denied 
that conscience may have a part. I mean, however, a 
mistaken conscience, arising from mistaken views of 
God and his law. But though conscience may do 
something towards forming such a character, pride un- 
questionably does more. It is obvious to every intel- 
ligent observer, that needless singularity and stiffness 
flow not so much from respect for God, or fear of sin, 
as from self-conceit. Were the minister now referred 
to, influenced by a respect for God and his law, he 
would exercise the spirit of gentleness and love. He 
: 3 


. 


18 


would take care, as St. Paul directs, to « give none of- 
fence either to the Jews, or to the gentiles, or to th 
church of God ;” and would strive, as the same apostle’ 
did, “to please all men in all things,” (that is, as far a | 
consistent with duty,) “not seeking his own profit, but 
the profit of many, that they might be saved.” Were he 
to judge of things by the stanaall of God’s word, he 
would, in a multitude of instances, see, that the haugh- 
tiness or obstinacy, which keeps him from complying” 
with the wishes of others, is a thousand times more sin= 
ful than the very compliances, to which he is so rigid 
ly averse. | 
A minister of this character deprives anien of i 
most attractive beauties, and, by mixing so many of hi. 
own faults with it, renders it unamiable. ‘Thus, instea 
of conciliating the attention of the thoughtless to hi 
instructions, he creates prejudice and aversion. ~ * 
He may say that this rigidness of opinions and man+ 
ners is a part of self-denial—But he who says this, 
might possibly find, if he would make the trial, that th 
exercise of a pliant, yielding temper would be quite as 
high an instance of self-denial,—quite as noble a victor 
ry over himself. 4 
He may plead, that if he should exercise that high de- 
gree of pliancy and condescension which is contended 
for, and should thus become all things to all men; some 
of the best ministers and Christians would put a 


construction upon it, and reproach him as a time-server. 
My answer to this is, that if the judgment or taste o 
Christians varies from the word of God, we ought to do 
all in our power to correct the mistake, not to confirm 
it. Excessive strictness and pertinacity is a mistake 
of very hurtful tendency. It implies a palpable over- 
sight as to the radical and universal principles of hu- 
man nature, and the’ means of doing good ;—an over 


ry 


19 


sight, which no minister can commit, without detract- 
ing from the worth of his character, and the success of 
his labors. And suppose it to be the case, that by an 
exact-conformity to the precepts and the example of 
Christ, we should incur the reproach of some good men, 
and good men of our own party too; is this any reason 
for neglecting a substantial duty, and violating God’s 
holy word? May it not be as proper to suffer for 
Christ in this way, as in any other? Yea, if duty re- 
quires, may we not show even higher respect for Christ, 
and a higher degree of fortitude, by suffering reproach 
from good men, than from bad,—from our own party, 
than from opposers? A minister of ordinary charac- 
ter, encouraged and supported by his particular friends, 
can well enough bear the reproach of the wicked world, 
and even of those good men with whom he has no con- 
nexion. But for one steadily to pursue a course of con- 
duct marked out by the word of God, when he knows 
it will expose him to the suspicion and censure of his 
friends, and his own party, requires greater firmness 
—requires a higher exercise of faith and self-denial. 
If a minister is ever called to this, let him stand up and 
meet it, relying on the strength of Christ, and looking 
to heaven for his reward. 

J shall notice one more plea in favor of the unbend- 
ing strictness above described; namely: that it is es- 
sential to decision of character. But of what value is 
decision, except as a means of promoting human hap- 
piness? And how can it be a means of promoting hu- 
man happiness, except by giving us an influence over 
human beings? And how can it give us influence 
over them, except by securing their affection and con- 
fidence? And how can it do this, if it is not evidently 
associated with a good disposition, and a good judg- 
ment? Unless a minister makes it apparent, that he 


20 


has a benevolent temper, that he is well acquai 
with the springs of human action, and that he has 
wisdom which is profitable to direct, he can have 
power to promote the great interests of religion. He 
may indeed possess a firmness as unyielding as th 
firmness of an oak ;—and the firmness of an ‘oak may 
be as valuable as his. al 
The want of a sound judgment, and of a mild, yielde 
ing temper, will continually throw difficulties in a mins 
ister’s way, which will embarrass him in whatever he 
undertakes. The dispositions of others, the principles 
of human nature, the circumstances of society, and the 
movements of divine providence, are all against hit, 
Many a man, possessed of distinguished talents, and 
glowing zeal, and sincere piety too, and thus qualified 
for great things, has been totally disabled, and rendered 
weak as a child, by some indiscretion, some want of a 


c-) 


and to give needless offence. While he who unites 
judgment with zeal, meekness with integrity, and pli- 
ableness in little things with inflexible firmness in great 
things, will have power to do good. Whether he ai 
at it, or not, he will be continually augmenting his im 
fluence. His decision has efficacy. It moves the minds 
of men. It moves a portion of human affairs. It di- 
rects the strength and influence of a large number, an 
by bringing them to act in concert, secures the accom- 
plishment of much more good, than could be accom- 
plished by their separate, individual efforts. j 
But a minister wanting in goodness of temper, in 
soundness of judgment, or in civility of manners, may 
rouse all the energy he possesses in mind and in speech, 
and may, show you how decided and fixed he is in 
gard to some great concern,—and yet accomplish 
thing at all. Other men have minds of their own, on 


21 


which they place as much reliance, as on his; and af- 

ter witnessing the display he makes of his warmth and 
decision, will follow their own judgment, and leave him 
sovereign of himself. 

The moment we appeal to facts, we see that self- 
will and stiffness constitute no part of real strength of 
character. On the other hand, we see that the great- 
est amiableness and pliability of temper, and a readi- 
‘hess, as far as is consistent, to become all things to all 
men, is perfectly compatible with the highest point of — 
decision. Few men have ever exhibited greater deci- 
sion, than St. Paul. But he excelled not more in this, 
than in meekness and pliancy—The highest decision 
of character ever exhibited on earth, was in Jesus of 
Nazareth. And in the same blessed personage, there 
‘was the highest display ever made on earth, of kind- 
ness, and gentleness, and condescension. 


My pear BROTHER, 

I am sure you will find the subject of this dis- » 
course to be of great consequence to your usefulness in 
every part of your sacred work. ‘To the accomplish- 
ment of the benevolent design of divine providence in 
sending you to this place, and giving you the charge of 
this united and affectionate people, it is indispensable, 
that you should possess that happy combination of 
qualities, which I have endeavoured to recommend. 
You will view it, therefore, as a matter of special im- 
portance, though of no small difficulty, to understand 
exactly the duty of beimg made all things to all men, 
and of guarding, in practice, against the mistakes on 
one side and the other, to which the different temper- 
aments and circumstances of ministers expose them. 
Permit me, then, to direct your attention anew to this 
momentous subject. and to suggest, what I think you 


22 


will find the most effectual means of avoiding the dan- 
gerous extremes before described, and of satisfymg_ 
yourself, in all circumstances, when you are‘to exercise 
a pliant, yielding temper, and when you are to exhibity 
unbending firmness. 

Let it, then, in the first place, be sari on your 
heart, that your chief danger lies on the side of lenity 
and compliance. 'This arises in part from the general 
tendency of human nature and human society. It aris- 
es. still more from the present state of things in our 
country, where so much is done to break down the wall 
of separation between the kingdom of Christ and the 
world, and to nullify every divine precept, which would 
keep ministers of the gospel from falling imto the cur- 
rent of prevailing opinion. And you may find that this’ 
danger is sensibly increased by your own natural dis- 
position. Against this danger, then, you are to exer-— 
cise the greatest vigilance. While you hold yourself 
ready, in cases of no material consequence, to become — 
all things to all men; guard against every instance of 
conformity, which would involve the sacrifice of princi-— 
ple, or degrade your holy office, or in any way give 
countenance to error. Watch and pray, lest you fall 
into this snare. Beware of the commencement of this” 
evil. For if you once begin to yield, where duty “a 
quires of you a firm resistance; who can tell to what 
lengths you may go; and how insensibly you may slid ‘ 
into an indiscriminate and guilty conformity ; and ho 
soon you may sink into the’ practice of surrendering 
your conscience, and creeping along in the way of 
cowardly compliance with every fashionable folly. 

Consider, secondly, that although there are parts of 
the subject now before us, in which you may find dou 
and difficulty; yet in respect to its more important " 
parts, all is clear and certain. 


1m 
2 


, 
‘al 


23 


- Settle in your mind, then, what are the plain and ob- 
vious cases, to which your conformity cannot extend: 
—what are the things which lie beyond the range of 
your discretionary power. Fix your eye upon the vis- 
ible lines, which the Scripture has drawn, and which 
cannot be passed without guilt. Satisfy yourself in 
what manner this duty of compliance is to be limited. 
Make it a standing principle, that you are to practise 
no conformity, which will interfere, in the least, with a 
full, faithful declaration of divine truth. This, this must 
be fixed forever—Have as much love and tenderness 
in your preaching as you will; the more the better. 
But you must declare aut the counsel of God—You 
must practise no conformity, that will prevent you from 
reproving sin in any of its forms, or from imsisting on 
the obligations of all men to obey every divine com- 
mand, and to live a holy life. And you must practise 
no conformity, that will prevent you from living sucha 
life yourself, or im any way hinder you from pursuing 
the exalted object of your sacred calling. Whatever 
else you may do, you must practise no conformity like 
this. You must guard against it just as you would 
guard against idolatry or atheism. It will be of inde- 
scribable importance to you to have these things so 
settled in your mind, that they will never be the sub- 
ject of the least doubt. This strong, uniform convic- 
tion, as to the limits of that pliancy which a minister is 
to exercise, will free you from numberless temptations 
and perplexities, to which you might otherwise be ex- 
posed, and keep you steady and unmoved amidst a 
thousand dangers. 

» In the third place, as a farther means of guarding 
against the extremes, to which ministers are liable, and 
of keeping the happy medium, I would recommend to 
you, my dear brother, a frequent recurrence in your 


24 


thoughts to your own past experience. “Look back 
then, upon the time since you ¢alled yourselfia Chriss 
tian, and since you began to preach the gospel ; cn 
now, when the various trials which have beset you are 
gone by, and when the passions are undisturbed, and 
all private and transient ends are forgotten, and when ' 
conscience, thus freed from bias, is likely to judge” 
right, ask yourself, whether in any instances you have — 
failed of the duty of accommodating yourself in a prop-_ 
er manner to the wishes of others,—and also in what. 
instances you may have carried the principle of con- 
formity too far, and showed yourself pliant, when you 
ought to have been inflexible. And to this habit 
reflecting on the past, add the habit of anticipating th 
future. If cases of doubt arise, put to yourself the 
rious inquiry; “How would such an instance of co 
formity, or such an instance of firmness appear to me— 
many years hence? How should I look upon it in a 
dying hour, or at the final judgment 2?” Such a habit 
of looking back, and looking forward, even if it be only 
by a rapid glance, will often give instant satisfaction as” 
to duty, where a consideration of the present only, 
might leave the mind in a state of perplexing difficul- 
ties. ; | ¥ 
Fourthly. Keep your great object in view. You are 
to become all things to all men, that you may by all 
means save some. This object of the ministry is infi-_ 
nitely greater than any other object of human pursuit. 
All earthly objects are the dust of the balance, com- 
pared to this. This was the object which Jesus pur 
sued ;—which he kept constantly in view, wherever 
he went, and whatever he did. He sought it as really 
when he attended a feast, as when he preached in the 
synagogue; when he conversed familiarly with his 
friends, as when he spent all night in prayer to God 


25 


when he partook the pleasures of life, as when he en- 
dured the pains of death. With your eye fixed on this 
great and benevolent object, your understanding will 
be illuminated, and your heart made pure. You will 
be freed from every passion that would involve you in 
my hurtful mistake. Those temptations that would 
lead you to sacrifice truth and conscience by improper | 
conformities, and those that would lead you wholly to 
neglect the duty of condescension and compliance, and 
to indulge in needless singularities, or in forbidding 
austerities, will lose all their force. The grandeur of 
this object will raise you above every thing little and 
legrading; while its pure and exalted goodness will 
ead you to cherish a corresponding goodness of tem- 
per, and to avoid every thing unkind and unamiable in 
your deportment. 

Finally, if you would guard against both extremes, 
md be sure to follow the amiable example of Paul, 
naintain the spirit of devotion. Let the thought of 
God’s presence often occur. Love him with all -your 
heart. Seek daily communion with him in prayer. 
Make it the delightful business of your life to do his 
will, continually presenting yourself a living sacrifice 
to him, and carrying the spirit of holy obedience not 
only into the more appropriate duties of religion, but 
to all the common actions of life. This is Christian 
devotion. Maintain this habitually, and in a high de- 
sree, aS indispensable, in every point of view, to the 
excellence of your character, and the usefulness of 

our labors. But I urge it now, as specially important 
n respect to the duty which has been considered. It 
S impossible for me, or any other man, to give rules 
hich will apply to every case, and keep you clear of 
] mistakes. If you would perform this duty correct- 


. avoiding, on both sides, the dangers into which oth- 
4 ; 


26 


ers have fallen, you will find habitual devotion to be of 
more importance, than all the directions, which the 
wisdom of man can suggest. This spirit of devotio 
keeps the eyes of the understanding open, and spreads 
the light of heaven on every object. It is itself a clear, 
heavenly light, shining in the soul. It keeps the moral _ 
sense awake, and renders its decisions just.—Cases — 
will often occur in which you will find it difficult to 
know, whether you are to exhibit a ready conformity, 
or an unbending strictness. The spirit of devotion, 
raised to a proper degree, will at once determine thi A 
It will enable you to judge, by a movement of the 
mind more certain than reason, and as quick as in- 
stinct, what is right, and what is wrong; what duty 
permits in the way of yielding, and what it demands in» 
the way of firm, self-denying fidelity. In regard to_ 
any gratification, any amusement, or any course of ac- | 
tion, it will, in all ordinary cases, scatter every doubt, 
and give you an instant perception of what will be 
pleasing or displeasing to God, and what will be salu- 
tary or hurtful to the soul. It will make it, as though 
you were constantly in the company of the blessed Je- 
sus,—as though, in every case of perplexity, you could 
ask nim, what you should do, and, without waiting for 
the slow process of reason, could have an immediate 
answer from his lips—Receive it, then, my dear broth- 
er, as the sincerest, best wish of a heart that will never 
cease to love you, that in all cases of difficulty and tri-, 
al, and through the whole course of your ministrations, | 
you may be constantly illuminated and guided by the 
spirit of pure Christian devotion. 


i I 8 C 0 U RSE. 


THE DUTY OF SUSTAINING THE a ae 


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BY CALEB STETSON. 
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SERMON. 


1 PETER, II. 13—16. 


Submit yourselves unto every ordinance of man for the Lord’s sake ; 
whether it be to the king, as supreme, or unto governors, as unto them 
that are sent by him for the punishment of evil doers, and for the praise of 
them that do well. For so is the will of God; that with well doing ye 
may put to silence the ignorance of foolish men ; as free, and not using 
your liberty for a cloak of maliciousness, but as servants of God. 


The Christian religion has a remarkable adaptation 
to the wants of man under every kind of political 
organization. It does not intermeddle with existing 
forms of government. It recognises the claims of 
all, and aims to promote human happiness under all. 
It teaches at once, liberty and subordination. It 
reconciles the greatest good of the individual with 
the greatest good of the community—the highest de- 
sirable degree of private freedom, with the most 
profound obedience to public law. Its principles are 
adapted to give the most ample protection to all 
personal rights; while they reconcile men to those 
gentle restraints, which are necessary for the quiet 
and happiness of the whole social body. If rulers 
and people are under its influence, ‘‘ the ordinan- 
ces of man” are regarded as expressions of the 
Divine will. Under this peaceful reign of good 
principles, the laws of the land are obeyed as ap- 


4 


pointments of God. And they are willingly obeyed ; 
for they impose no restraint upon good men—they 
are a terror to evil doers only—men “ who use their 
liberty as a cloak for maliciousness, not as servants 
of God.” 

The “servants of God”’ then are free men—and 
the only free men; for they desire nothing which the 
laws forbid—their wishes being in subjection to right 
principles, they feel no outward restraint—they need 
none—to them laws are necessary only to define and 
protect their rights. But under all governments the 
freedom of bad men must be controlled; for wicked- 
ness unchecked by principle or by law, would be 
utterly incompatible with the safety, the peace, or 
even the existence of society. 

The early disciples of Christianity lived under the 
stern despotism of a Roman emperor and his subor- 
dinate ministers of oppression. 'To such a govern- 
ment they could not. be attached by sentiments of 
loyalty or patriotism; all their national feelings were 
against it. They were conquered people. They 
were under the military domination of foreigners, 
and of course had as good a right, as men can have, 
to resist established authority. Yet our Savior and 
his apostles carefully inculcated upon them submis- 
sion to ‘‘ the powers that be.”’ 

We are not, however, to understand them as 
teaching slavish sentiments, or sanctioning despotic 
government: but as long as men are actually sub- 
jects of such a government, it is clearly their duty 
‘to live as quiet and peaceable subjects, in all god- 
less and honesty.’’ Christianity does not say— 
nor would IJ intimate—that a nation is bound to sub- 
mit forever to bad government. Let them throw it 


5 


off—if they can—as our fathers did.. But a wide dis- 
tinction is to be made between revolution and insub- 
ordination to existing laws. It is one thing fora 
great people to rise in the majesty of their united 
strength to assert their rights, and quite another 
thing to commit acts of lawless violence, which have 
no revolution for their object. 

If such as I have stated were the lessons of Divine 
wisdom to men who were groaning under an iron 
bondage, how much more emphatically may they be 
addressed to us, who live under a mild government 
of our own choosing! If the early Christians were 
commanded to ‘‘ render unto Cesar the things which 
were Cesar’s,’’ how much stronger is our obligation 
to render to the laws, which protect our rights and 
our persons, the obedience which they demand ? 

All human governments may be resolved into two 
kinds, which are radically different from each other. 
The government of will and the government of law. 

A government of human will—whether it resides 
im one or many—is a despotism. It is not the em- 
pire of reason, but of force. The character ofa gov- 
ernment is not determined by the name it bears. 
We have seen the death-like quiet of a great nation, 
under the arbitrary will of a single-monarch; and we 
have seen the same nation, under republican institu- 
tions, visited with tenfold horrors, by the sanguinary 
violence of lawless and ferocious multitudes. By 
whatever name you call the organs of power, that 
people only are free, or can be free, whose individual 
rights are secured by wise and equal laws—laws I 
mean, which derive authority and permanence from 
the spirit and character of the nation. The institu- 
tions and laws of such a people are the expression of 


6 


its universal mind—of its collected wisdom—they 
address the common reason—they derive their be- 
nignant power from an enlightened public opinion, 
which summons to their support all the friends of 
social order, peace, and virtue, and renders an appeal 
to force unnecessary. If the people have not virtue 
enough to obey the laws, nor the government power 
enough to enforce them—anarchy and riot must en- 
sue—the deep foundations of the social fabric are 
broken up. No security can be found from the un- 
bridled will of the many, who are driven by furious 
passions or unhappy delusions, into deeds of violence 
and outrage. I repeat that a government of will— 
whether administered by one or many—is essentially 
a despotism. A demoeracy may be immeasurably 
more oppressive than the domination of any single 
tyrant, inasmuch as the countenance and sympathy of 
numbers combined in wrong, takes away the feeling of 
responsibility and the restraining force of public sen- 
timent. There is notyranny so fearful—so ominous to 
human rights and happiness, as the will of an ill-in- 
formed, unreflecting, wrong-headed majority. Under 
such circumstances, it is not the wisdom of the nation 


expressed by its constitution and laws, but the folly, — 


madness, wickedness of the nation, that bears sway. 
When such a consummation as this arrives, the desti- 
ny of a people is soon sealed. Suffering humanity, 
harassed by injustice—perplexed by change—is 
driven to seek, under the dominion ofa_single will, a 
refuge from the intolerable oppressions of a multitude 
of tyrants, who acknowledge no law but their own 
capricious and headlong impulses. 

It cannot be disguised that we “have fallen upon 
evil tongues and evil times.”” Who can predict what 


7 


tomorrow may bring forth? ‘There is a stern and 
angry questioning of principles which have been held 
sacred for centuries. Old establishments are breaking 
loose from their strong foundations in public affection. 
The common respect for what is permanent and 
venerable is giving way to an alarming extent. ‘The 
influence of great and good men is despised and re- 
jected. The whole bosom of the community is heay- 
ing with profound and unwonted agitation. The in- 
coming tides and currents of opinion are rushing 
with restless violence from their time-worn channels; 
and who can calculate their direction or their force? 

The riotous destruction of churches and dwelling- 
houses in some of our large cities, and a similar act 
of outrage in our immediate neighborhood, are the 
more alarming, because they are to be regarded as 
nothing more than partial outbreakings of this un- 
quiet spirit which has long been fomenting and agi- 
tating society. We are amazed at the delusion, as 
well as the wickedness of our fellow-citizens ! What 
results can they expect from disorderly violence, 
which fills the friends of humanity with grief and dis- 
may ? If an exasperated mob is allowed to super- 
sede the laws—if vengeance may take the place of 
justice—if unpopular persons or establishments may 
be destroyed without trial, or jury, or judge, there is 
an end of our civil and religious freedom. Every ob- 
server of the “signs of the time”’ has perceived a 
vehement tendency to the reign of will and passion, 
instead of the government of law and reason. If this 
wild spirit of anarchy and misrule should continue 
and increase, the laws can derive no efficiency from 
public regard; all veneration for authority and right 
will be done away; and our cherished institutions, 


+ Oa a ae 


ro 


whose, deep foundations are laid in the supposed 
virtue and wisdom of the people, must pefish in the 
general wreck of liberty, order, and social justice. 
I am afraid of the downward tendency of the public 
mind. The multitude seem to be driven about by 
fierce passions; and demagogues enough are found 
to inflame and mislead them. <‘‘ The land is full of 
idols.”” The laws and principles which bind together 
the elements of society, are falling into contempt and 
reproach. Many of our fellow-citizens, otherwise 
virtuous and estimable, are coming under the in- 
fluence of a wild and absurd political fanatitism, fatal 
equally to the security of private rights and of public 
tranquillity. 

I am afraid of the direction which public sentiment 
is taking. It no longer comes up in its majesty to 
the support of law and justice, and the institutions of 
the country. It ‘‘goeth about as a roaring lion, 
seeking what it may destroy.’’ In plain terms, we 
are in imminent danger of falling under the domin- 
ion of a frantic mob which may destroy more in a short 
period of its fury, than the wisdom of ages can repair. 
The public mind ispgrievously abused by designing 
persons who have purposes of their own to accom- 
plish. By popular publications and harangues, full 
of specious phrases and plausible theories, many un- 
educated men are alienated from the laws and insti- 
tutions of the country ; and filled with discontent at 
grievances which have no existence, and with a long- 
ing after change which has no object. There has 
been a system of efforts to create jealousy and enmity 
between different classes of society, which God and 
nature have bound up together by mutual sympathies, 
obligations and benefits. You are told, my friends, 


9 


again and again, until you almost believe that there 
is some foundation for what is so confidently and vehe- 
mently asserted—that the laws are made for the bene- 
fit of the rich, and the oppression of the laboring class- 
es! But what laws are these? Among all the vague 
generalities which you hear, no one points out to you 
any particular law, that hurts your interests or impairs 
your rights. If you can find one of this character, 
you may confidently demand its repeal, and it will be 
repealed. Ifthere are such laws, they may be dis- 
tinctly stated—their oppressive operation may be 
shown. But is this done? No man is above the 
law—the feeble may plead his cause against the most 
powerful oppressor—the persecuted against the most 
influential accuser; and the law allows him able 
counsel and a jury of his equals, whose sympathy 
and sense of justice are his protection against wrong. 
Is there hardship in this provision ? Does the laborer 
find any thing oppressive in the law which compels 
the greatest in the land to pay him, to the uttermost 
farthing, the wages ofhis toil? What class of society 
is injured by institutions, that protect the savings of 
the prudent, the earnings of the industrious, the pos- 
sessions of the wealthy, and the rights, the liberties, 
and lives of all? All the property im the state is 
taxed for the support of public schools—the rich pay 
largely for what they do not want; that we, who are 
poor, may have instruction for which we could not 
pay. Is then any hardship, felt or imagined, in this 
provision? Was it made for the benefit of the 
opulent, and the oppression of the needy? I am 
persuaded that a great part of this discontent has 
arisen from the errors of ignorant men, and the 
sophistries of designing men. [Il-founded as it is, it 
2 


10 . 


has long been cherished in the public mind, gradually 
wearing away its ancient respect for the laws and 
institutions of the country, and preparing it for the 
recent manifestations of violence and insubordination 
which have filled the community with agitation and 
dismay. 

I have spoken of despotism as the dominion of 
human will, whether the will of one or of many. 
There can be no security under it. It may be gov- 
erned by caprice or by passion—it may be changea- 
ble—it may be merciless. But thanks to the God 
of our fathers, we yet live undera government of 
written laws and constitutions. These are general 
rules, founded on the principles of eternal justice, 
gathered up by the deliberate wisdom of a nation— 
with no foreknowledge of the particular individuals 
who are to feel their operation. They are not like 
the will of living man, at the’mercy of present ex- 
citements, and changeable circumstances—they have 
no feelings to gratify, no interests to serve, no par- 
tialities to bias them. The sanctity of these laws, 
while these exist, or of others when they are répealed, 
is our only security. What other power, under 
Divine Providence, can guard our possessions from 
the ruffian grasp of the spoiler—our dwellings from 
the midnight incendiary—our lives from the ruthless 
assassin? What but laws, held in reverence by a 
virtuous community, can spread an invisible shield 
over the habitations of the lonely and defenceless, 
and render them as secure as if a cordon of the 
heavenly host were encamped around them? What 
but the law can protect the weak from the violence 
of the strong, the poor from the extortions of the 
rich, and the lowly from the oppressions of the 


: 


; 


11 


powerful? In short, what but law, can secure to 
labor its hire, to frugality its savings, and to weari- 
ness a repose unbroken by the fear of midnight out- 
rage? 

The laws of our country deserve our respect, for 

they are designed to secure equal justice to all men. 
None are so low as to be beneath their regard—none 
are so high as to be able to defy their power. They 
are so mild that they lay upon personal freedom the 
least possible restraint that is consistent with public 
order and private safety. But this very mildness 
makes it necessary that they should derive their sup- 
port and efficiency from public opinion. Laws are 
to us, what ‘‘ kings and governors”’ were to the early 
Christians—‘‘the powers that be ’’—we acknowledge 
no other powers,—and they are powers of our own 
creating. While these ordinances of man have 
egitimate authority over us, it is our duty to obey 
them, ‘as free, and not using our liberty as a cloak 
for maliciousness, but as servants of God.” The 
peculiar character of our civil institutions adds great- 
ly to the force of our obligation to ‘‘ lead quiet and 
peaceable lives under them.’’ They are virtually 
made by ourselves and for ourselves. We can re- 
voke or change them by the constituted organs of 
the public will whenever they do not answer the 
beneficent purpose for which they were designed. 
If, instead of the ‘‘ punishment or restraint of evil 
doers,’’ they become the oppression of good citizens, 
let them speak out in the majesty of public justice, 
and the call for reform must and will be obeyed. 

But I tremble for my country when the laws which 
protect the most sacred rights of the defenceless— 
their property, their persons, their dwellings, are 


12 


wantonly trampled upon. I am ashamed of my 
country, when midnight incendiaries can deliberately 
go to their remorseless work of destruction, in the 
presence of thousands of spectators, and no hand is 
put forth to arrest the doers of outrage and sin; and 
no voice is raised to assert the majesty of the laws, 
or the rights of the injured. I am most deeply 
ashamed of the community in which Providence has 
cast my own lot, when I see so many—in the open ; 
face of day,—in the presence of the Almighty God 
by whom they are to be judged—coolly refuse* to 
express their disapprobation of one of the foulest 
crimes that ever disgraced humanity! ‘*O my God 
lay not this sin to their charge—let them not eat the 
fruit of their doings.” . 

I cannot,—I will not believe, that the guilt in 
which so many shared is so atrocious as it seems. 
The wrong-doers must have been under some Strange 
delusion. Many had been wrought up to an intense 
and angry excitement by oft-told tales of dark and 
raysterious crime, perpetrated within the walls of an 


) 

* As a report has been circulated that the inhabitants of this town ap- 
prove of the late outrages in Charlestown, and as the language of the above » 
paragraph might seem to confirm such a feport, it is no more than justice 
to declare that I do not know a single individual who justifies the burning 
of the Ursuline Convent. A town meeting was called soon after this oc- 
currence ; but a majority of the people were unwilling, for some reasons, 
to have any public action on the subject. Accordingly they attended the 
meeting with a predetermination to dissolve it without hearing any resolu- 
tions or doing any business. Unhappily for the reputation of the town, 
the meeting was dissolved, and the opportunity for repelling the reproach 
was lost. It is true that the prejudices of many against the Convent were 
so strong, that they are unable to feel much sorrow that it no longer exists ; 
but from a pretty intimate knowledge of opinion here, I have no hesitation 
in affirming that they detest the act of outrage by which it was destroyed. 
To those who know the state of feeling in this town, the language of this 
discourse is believed to be sufficiently explicit; but as a copy of it might 
fall into other hands, this explanation seems necessary to prevent misun- 
derstanding. c. s. 


13 


unpopular institution—tales which savored of the 
manners of the middle ages, more than of those of 
our country andtimes. These stories no doubt have 
been handed down from a period before the reforma- 
tion, and fastened upon the unhappy convent. They 
are proved to have been unfounded—but had they 
been true—had the institution been as wicked as its 
worst foes believed it to be, no appeal to violence 
could have been necessary or justifiable. The laws 
of the land would have afforded a prompt and suffi- 
cient remedy. «No citizens must be punished without 
a fair trial,—no trial of any kind was allowed. 

The minds of others had been inflamed by needless 
apprehensions of the incoming of the Catholic faith, 
with the domination of the pope, and the reign of 
<¢ priestcraft ’? and all manner of principles subver- 
sive of our civil liberties. The danger seems to be 
chimerical. But suppose it as real and fearful as 
excited imagination could make itis this a proper 
manifestation of protestant zeal--to break open, 
plunder, and destroy a house consecrated to religion 
in any of its forms? Is this the manifestation of a 
Christian spirit—to drive out from their beds and 
burning habitation—upon the damps and darkness 
of night, with insult and outrage—helpless women 
and children, convulsed with agonies of fear? Were 
they men with the common sympathies of humanity, 
or were they fiends in the shapes of men, who, prowl- 
ing around by the light of the conflagration they had 
kindled up, in search of more plunder and more objects 
of outrage—remorselessly violating the sanctity of 
the tomb, burst open the last receptacles of mortality, 
and tossed about with unholy hands, the mouldering 
remnants of the dead? 


14 


We are not called upon, my friends, to approve the 
doctrines or practices of the Roman church, or to 
aid or countenance its institutions; we may bé un- 
willing to have its seminaries established among us, 
but can any Christian, can any good citizen, can any 
man of common humanity hesitate to declare his 
deep abhorrence of such deeds of darkness and sin? 
Iam no disciple of the Catholic faith—no lover of 
creeds, or confessions, or convents; but while God 
gives mea voice to speak, I will raise it, for the 
supremacy of the laws which protect the equal rights 
of all men against lawless force. 1 will raise it to 
declare His displeasure against the outrages of in- 
furiate mobs, whatever be the objects of their wrath. 

Our constitution confers equal rights upon every 
denomination of Christians. Are you weary of this 
liberal provision? Do you wish to introduce a Pro- 
testant inquisition, to establish a religion by law— 
crush all dissenters from the legal faith, and bring 
back the age of persecution for opinion ? If this is 
your wish, then let public sentiment speak out. Alter 
the constitution, which secures religious liberty to 
all—hedge round the ‘‘ legal church” with penalties. 
Let the sword, the rack, the flames, again be made 
the potent arguments for Christian truth! But while 
we have equal laws, let not ruffian violence assail 
the rights which the laws are made todefend! Are 
you tired of these equal rights—are you impatient of 
toleration 2 Consider the price at which you would 
give them up. When-one obnoxious sect is destroy- 
ed; when the right of the strongest only is regarded, 
to whom shall be given the dominion over the mind 
and conscience. Who shall be trusted to think for 
the rest, to define truth, to make trammels for faith, 


15 


to prescribe forms of worship? <“‘ The strong man 
armed may for a time keep his house, but who shall 
defend him when a stronger comes ?’’ The spoiler 
may exult in his victory to-day, but what is his pro- 
tection against a mightier spoiler to-morrow? What 
could protect him but the very laws which he has in- 
sulted, dishonored and ‘rendered of none effect 2 ” 

On this subject I cannot forbear to quote the sen- 
timents of the moSt distinguished and powerful oppo- 
nent of the Roman Catholics in this country. And 
I do it the more willingly as it is an act of justice to 
one who has been accused of exciting the multitude 
to acts of outrage, by his discourses against the 
doctrines and practices of the Church of Rome. I 
mean the Rev. Dr. Beecher. Like an open and 
generous enemy, he gives his views of the manner 
in which the Roman Catholics should be treated in 
this country. ‘‘ He began by regretting the late un- 
happy occurrence, and deprecated the use of physi- 
cal force and the wanton destruction of property, 
both as a measure of policy and justice. He con- 
tended that the Catholics should be treated with 
kindness and affection, that they should have full 
liberty to found and endow institutions, erect chuches, 
and use all lawful means to propagate their faith, 
and make proselytes. ‘They might convert him if 
they could. He wished to have free mquiry and 
free discussion. He would admit the Catholics to a 
free participation in all secular employments, and 
religious, literary, and political privileges. He wish- 
ed them to come among us and assimilate with our 
people, mingling as the rain drops mingle in the 
ocean. He would not put a straw in the way of 
their having free and equal rights and privileges. 


16 


But while he accorded them ¢heir rights, he would 
not give up our own. He would freely canvass the 
history and tendency of the Roman Catholic Church, 
relate the history of their persecutions, show what 
Romanism had been, and prove what they dared 
not deny, that it was the same now, only the policy 
was changed in this country. He would also make 
public their doings, and the plan proposed to con- 
vert this whole nation to the use of his holiness the 
Pope. This we believe to be the true and right 
ground; let all good citizens set their face against 
mobs; however odious Nunneries may be in a re- 
publican country, the law alone must take cogni- 
zance of them. A free, independent, and candid 
discussion we must have. As Dr. B. observed, 
whoever publishes a book, lays it before the public, 
and the contents are a fair matter of criticism. Who- 
ever comes here to establish a new religion, must 
expect to have that religion pass through the ordeal 
of public opinion, and to have all its tendencies and 
principles bared to the light. P 

‘« Let the pulpit and the press be unchained and 
free, and let us all rally around the law, and protect 
all and every denomination in the peaceable enjoy- 


ment of their rights.” ast? 
Such are the only weapons which a Christian 
opponent is at liberty to use. ‘The weapons of 


this warfare are not carnal.’’ They are truth and 
reason, set for the defence of a pure faith, and they 
can derive no aid from unprincipled violence. * They 
are alone mighty to the pullmg down of strong 
holds.”’ 

My friends, the great question now before this 
country is not about the propriety of destroying a 


17 


convent and a few churches and dwelling-houses. 
The vital question is whether we shall continue to 
“< live quiet and peaceable lives in all godliness and 
honesty’’ under the sheltering power of laws ; or 
‘whether we shall be left, each to his own miserable 
resources, for defence against the unbridled will of 
lawless mobs, until some mighty leader of mobs 
shall arise and restore quiet by the terrors of a 
military domination, an armed police and an all- 
searching inquisition into the conversation and actions 
of private life. What is a man alone and unaided, 
amidst the turmoil of millions, each living for him- 
self? A unit lost in the immense sum of existence. | 
A drop, swallowed up in the ocean of humanity. A | 
helpless insect, trampled down and crushed by the 
on-rushing and self-regarding multitude. It is only 
by the laws, which are the bonds of social life, that 
the feeble become strong; it is under their covering- 
shield only, that we can enjoy our rights, our liber- | 
ties and the just reward of our labors. And it is 
only when these laws are sustained in their venera- 
bleness and power by an enlightened and virtuous pub- _ 
lic opinion, that we can know the blessing of mental 
tranquillity and ‘sit under our vine and fig-tree, 
having none to molest or make us afraid.” 

These are plain truths, very plam—unquestioned | 
and unquestionable. And they are as practical as — 
they are plain. They speak with a trumpet-call to 
every good citizen to rally around the, standard of 
public authority and maintain the supremacy of the 
laws, which protect the equal rights of all men. 
Let us not shrink from this duty, lest we seem to 
countenance the workers of iniquity. The times are 
fearful, corruption is clothing itself with new power 

3 


18 


‘and is making giant-strides over the land. Delusion 
‘and madness follow at his heels. Anarchy and 
_ ruffian riot have begun the work of havoc and deso- 
lation, which can be stayed only by a firm and united 
stand of all the friends of social order and human 
rights. If any man has a sound principle in him, 
now is the time to declare it, firmly—with the 
sincerity of an honest man—with the courage of a 
martyr. Let no coward fear for his ease or popu- 
larity make him hesitate to seize every opportunity 
to vindicate the right, and do all in his power to 
reform and elevate public sentiment. Let him give 
the whole weight of his character and influence, 
undivided and unimpaired, to the cause of social 


order, law, and virtue. And let not despair of the 


destinies of man paralyze his exertions. Let each 
of us resolve, with the fearless spirit of a Christian 
and a patriot, that if all other men shrink from their 
duty, I will never shrink from mine. He who stands 
forth alone—a witness for truth—an advocate for 
righteousness, is himself a host—he is strong in 
the Lord and in the power of his might.” In times 
like these every honest man has a mission to fulfil— 
he is an apostle of truth. Let him not despair of its 
success—it will never perish, though he should 
become a martyr in its cause. Not one magnani- 
mous effort made—or one sound principle uttered 
for virtue, humanity or religion can ever be lost. It 
may spring up and bear fruit in many minds, after 
the excitement that maddened them, or the delusion 
that blinded them has passed away forever. 


SERMON, 


Wey 
~ 
DELIVERED IN CHESTER, 
MAY 21, 1814, 


: AT THE FUNERAL OF THE 
et ay 


q REV. AARON BASCOM. 
; ; Wc Kas 


sy JONATHAN NASH, a. m. 
| PASTOR OF THE CHURCH IN MIDDLEFIELD. 


a ba == 8 Oa 


‘ “ 
‘Published: b y Tequest of the first religious pociety | in 1 Cans; 


ee OF BOSS 


SPRINGFI ELD: 
PRIN TED BY THOMAS ies 
a 1814, 


amet 


te 


‘% “ey Re tre he) heey 


= 
& wid fy 
eK a} sues ash 


22 itis 1x3 , 
adi Ade J 


om 


Ri tiene a icapivcate fn at 


ut tai ci * raed iy ie * 


bees % 
- BS arene Dut 
| td ca abide file ‘Sines a 


£ <P » 


eis eSEiE 10 SATS asee ae 


‘yall Dyes CaaS allah as J a i ea et 


SSeS ss 


fae 


; SERMON. 


- VWI. TIMOTHY, IV. Cuar. 77H AND 8TH VERSES. . 


ZT have fought a good fight, Ihave finished my course, Ihave kept 
the faiths 
Henceforth there is laid uf: for me a crown of righteousness, which 
the Lord, the righteous judge, shall give me at ihat day ; and not 
* £0 me only, but unto all them also that love his appearing. 


THE great apostle of the gentiles, who uttered 
the words just read, was called in a very remarkable 
manner to the christian ministry, and endowed with 

extraordinary gifts to perform the work assigned 
him to do in the world ; such gifts as are not needful, 
nor to be expected in ordinary ministers of the gos- 
pel, since the volume of the sacred scriptures is com- 
pleted and published. 
_ But he, with all his gifts and graces, must submit 
toa close of his course on earth; which must be 
the unfailing lot of all, both ministers and people : 
their term of service here cannot be long. And it 
is very desirable, at the close of life, to be enabled 
to look back on lives spent to some good purpose ; 
but there can then be no true peace of mind, unless 
people have “the testimony of their conscience 
that in simplicity and godly sincerity, not with flesh- 
ly wisdom, but by the grace of God, they have 
had their conversation in the world.” 
When the apostle spake the words of the text, it 
was in view of the closing scene of life, and, prob- 


ably, but little before he fell, Lippe 1p ri. 
ous cause of his divine master. 

In the verse next preceding: the te: said, 
‘« Tam now ready tobe ofied | jaa Mlaseee — 
departure is at hand.” a? > aot 

Through the rich and sovereign grace of Goa, he 
had been brought to an union to the 1 sus 
Christ by a true and living faith, w 
him in view of death and eternity. 

In saying I have foughta geod 
ished my course, I have kept the faith ; ie ‘no a 
intimate that he had done this of himself, or i ‘in his. 
own strength, but God of his grace had enabled him 
todo it. In another place he acknowledges, this ; 
** By the grace of God, Iam whatlam.”™%. 

In expectation of soon closing the term of service 
here, he looked back on what grace had enabled him 
to do after his conversion ; and. extended hi§ thonghts 
forward to what was before him, even to a crown of 
righteousness, which the Lord, the righteous judge, 
had promised to give him ;. and not to him only, but 
unto all, who by grace are prepared to poagew thin 
ond appearing of the Lord Jesus Christ, the right- 
eous judge of quick and deade 

A lively faith in Christ, producing conformity to 
the method of salvation proposed i in the gospel, is 
essential for support, and. for a comfortable hope in 
view of death and the judgment; and> 
grace entitles all, who love the appearing of the Lord 
Jesus Christ, the unfailing promise of a crown 
of righteousness. ‘ sebeck I hohe 

In pursuing this theme. it will be needful to give 
some description of that faith which is mentioned in 
the text, as being so essential; ‘and. ‘the excellent 
and precious fruits of it, exciting faithfulness im the. 
present course, and producing hope and expectation 

of happiness and glory beyond the gra’ i 


aby 
scala hee aids Seas mit 


WRtR es 
, arene 


5e 


~ Inallusion to a temporal warfare, or conflict, the 
Be nstie points to a spiritual warfare, in which he had’ 
been engaged under the influence of faith. ‘‘ Ihave 
fought a good fight ;” this shows that he had been 
victorious ; the enemy did not preyail against him. 
- He» was clad in the christian armour ; not with 
carnal weapons—not with sword and spear. He 
had taken the shield of faith, and therefore could 
say, “I so run not as uncertainly, so fight I not as 
one that beateth the air: But I keep under my bedy 
and bring it into subjection, lest that by any means, 
+when I have preached to others, I myself should be 
‘a Cast away.” 

\ That faith) which led Paul to perseverance in his. 
work, and which is all essential for people, as well 
as for ministers of the gospel, is a firm belief inJe- 
sus Christ, in that glorious character in which he is 
‘presented in the gospel. It embraces and rests on 
‘him mm his perfect mediatorial character, as. Prophet, 
.Priest and King ; and as the only Saviour o/ fallen 
‘man. It receives him as being God and man, unit- 
ing divine and human nature in one glorious person. 

A-true faith cordially embraces the doctrines and 
truths which Christ revealed, and prompts to a’ sin- 
gee observance cf the duties he enjoined. 

It forms a’ union to him, by which believers be- 
Dimcolcassticn: of the benefits of his obedience and 
‘sufferings ;/and is that.through which they are jus- 
‘tified before God : as it is said, “ being justified by 
‘faith, we have peace with God, throug! a our Lord 
Jesus Christ? By whom also we have access by 
faith into this grace wherein we siand, and rejoice in 
hope of the glory of God. 

A gospel faith is a firm reliance on the truths con- 
cerning Jesus Christ, his work, the redempticn he 
wrought, and the method of salvation which he pro- 

poses in the gospel as being the only way to eternal 
life and blessedness. 


He: ded  pathitnese e Biche 
promises, — ~ United to him by 
be his ; they approve of him a 
Redeemer, their PLR and their Gc 
‘To keep the faith, is to contin 
and duties of the gospel, from t the 
belief in Christ. “A true and justi : 
rative, “it works by love and fF 
a leads" “people j into obedience to th 
od, and in approving of Christ 
him, they are excited to strive a 
seek the advancement of ep e? 
salvation of precious so “The 
faith are steadfast, firm and ee: 
lief ; unwavering and stable ; no! 
every wind of doctrine, or gust 0 ) 
severing in their belief, and in a cot 
tice. People keep the faith ‘when 't 
side from the. holy commandment | 
them; but when they. fail of maintain 
works, they cannot be said to keep the 
faith without works is dead being aloi 
fail into errors, and heresy, are not. ; 
faith, Rab persevering in obedienc 
with'a'traeand operative faith is’ a com 
ef acceptance in the sight of ae 2 
blessedness in the full enjoyment 
{proceed to. make some ie 
cellent and precious fruits or effee 
~ Trunites believers to Christ, ‘to 
efits of his obedience and suffering : 
the riches of his affection and CAPES MO oR 
> Tt excites to ‘faithfulness jin con iauin 
ishing the present course. | ‘Says the « 
text, [have finished my course. Thi 
view of the closing scene of sai and 
diane ay? 


a 
A 


UIE ed MRT, day A Aa a OPT: , 
Avil ey m8 pa pad i 
: 


In this expression. he probably had allusion to the 
establishment among the Jewish priests, who were, 
to serve in their course in the daily services ; a cer- 
tain number to serve so long, then to be succeeded 
by others, and they again by others ; taking their 
turns by rotation. It is said of Zacharias, the father 
of John the baptist, that while he executed the 
priest’s office in the order of his. course, his lot was 
to burn incense when he went into the temple of the 
Lord. And of John it issaid, as John fulfilled his 
course, he said, Whom think ye that Iam? And 

in another place beside my text, Paul said, None of 
these things move me, neither count I my life dear 
unto ‘myself, so that I might finish my course with 
iy and the ministry which I have received of the 
ord Jesus, to testify the gospel of the grace of God. 

As the priests under the law finished their course; 
as it is termed, so Paul, a minister of the gospel, fin- 
ished his course ; the a of his life was the end_ of 
his course ; so the ordinary ministers of the gospel 
are finishing theirs : And people likewise are finish- 
ing their course on earth, closing the term of pro- 
bation and leaving the world, one after another. 
The term of service ends at death ; ; and happy for 
them who finish their course with joy, and can say 

in sincerity, we have fought a good fight, and have 
kept the faith. 
And one of the precious fruits of faith, is the 
cheerful and willing obedience to God which excites 
in believers, i in the present state of their trial and ser- 
vice. It stirs them up to activity in their works to 
honor and obey the Lord, and to have respect to all 
the duties of the christian life. A lively faith ani- 
Mates ministers of the gospel to a faithful discharge 
_ of their duty, in holding forth the word of truth, in 
opposing the-errors and wickedness of men, in 
preaching the word with clearness and animation, 
| “im being instant in season, out of season, reprov- 


se fi ie ee” Be + sche tet 
My Mai eet, Ne y) ADA 


g, tebuking, exhorting 
doperiae . 
A true faith excites in Bk t ear’ 
to see their ea walking i in the truth, ane 
themselves to the Lord in an everl: astin 
Ti is.a great gricf, and cause of m 
any of their people regardless of t nei 
unmindful of their obligations to God 5 
on in sin, impenitence and unbelief Th 
the Salvation of souls, and to bea ist ho 
and glorified by their willing obed te to the 

It leads believers to seek the hoy » 
God by fervent prayer, and. RM 
all ought to consider the hi 
lierein, said the blessed NaN As is oo 
fied that ye bear much fruit, so shall 
ples. A precious effect of fails is, the 
lievers fortitude and strength amidst t 
present life. There are many trials s atten 
in this world ; not only what they find in th 
their own imperfections, the remains o 
ture and moral pollution, being’ sat 
part ; but many without ; an ee 
ny opposed to réal christianity as he pow 
godliness; and also a subtle advers ry to 
the peace of the soul. There aré many scé 
affliction and adversity to which they are. 
here onthe eatth. Numerous are the cd ch 
to which believers are called ; st08 


orb 


beak’ # Teds thé fot. let bin vie whi § 
him good.” ‘There is great need of f2 
Support when called to part with earth! 

a husband, a parent, or a godly and faithf 


9 

What need of that faith which gives true subntis. 
sion, in such seasons, to the righteous dealiags of 
God ? Faith produces most excellent and precious 
fruits, when it bears us up under affliction, and ens 
ables us to endure all the dealings of God, with pa- 
tience and resignation to his holy will, and to ime 
prove afflictions, to increase in grace, and to make 
advances in the christiancourse. The fruits of faith 
are precious, when it leads us to activity in God’s 
Service, to faithfulness in duty, and to bear with pa- 
tience all he lays upon us, and to conform to his 
most holy and blessed will. Again: The fruits of 
faith are exceedingly precious when they support 
the soul in the near approach of death and the e- 
ternal state. 

An union to Christ by faith will never be dissolv- 
ed ; yet the comforts of faith and hope at the close 
of life cannot be reasonably expected, when there 
has been negligence in duty and langour in the ser- 
vice of God. It is an operative faith in the Lord 
Jesus Christ, leading people to readiness and cheer- 
fulness in the duties of religion, which will give true 
support in the hour of departure, and that animat- 
ing hope which is an anchor of the soul, beth sure 
and steadfast. 

When christians can look back on past life with a 
consciousness that they have sincerely, though im- 
perfectly, performed the duties required, through 
the grace of God enabling them, they can trust in~ 
the merits and faithfulness of their Redeemer, and 
calmly resign their breath in a supporting hope of a 
crown of righteousness which the Lord the righteous. - 
judge shall give them. 

They confide in the truth and faithfulness of Him 
who hath graciously promised them eternal life ;— 
and calmly resign their bodies to the dust in hope 
of a glorious resurrection, at the appearing of 

A x 


. 3 


74 “yee, heh Py Ne ° Ath? ie > =) Fey 


na a 


Christ as fe to adjust all thie 
the human race for eternity. 
It isa great trial to our n ‘atural 
fions to take leave of all earthly cont 
to have no more a part in any thing that is 
der the sun; but faith in Christ is is the v 
overcometh the world. ee von 
The excellence and preciotsness of faith is, tha 
it procures the removal of sin and guilt, th g 
great atonement which Christ has made. Sin is'the 
Sting of death ; ; if sin be done away, ) ina 
great measure loses its. terrors. WwW a ai sup: 
port departing christians can sing’ this t har 
song, O death where is thy sting ! O'grave v 
is thy victory! ‘Thanks to God, wh ‘giveth 
the victory through Jesus Christ our Lord. 
The fruits of faith aré exceedingly precior 
ing peace with God, support in death, ho 
crown of righteousness and’ love of the s 
pearing of Christ the judge of all. A rown of 
righteousness i is procured by the’ Lord Jesus fo 
the faithful, yea, all who love his appearing ‘oan 
“By virtue of their union to Christ, h 76 FiBhte 
ness Will give them access to ‘the ono 
of the heavenly world. ‘Their reward is ter 
scripture, a crown of life ; “be thou faithful unte 
the death} andI will give thee a crown of | 
Again, Blessed is the man that endureth temr 
tion, for when he is tried he'shall r ibe 
of life, which the Lord hath promised ‘ n 
that love him.” This is descriptive of a victor 
obtained 6ver enemies—a token of conq 1est. ‘Whe 
believers arrive to heaven, they are crc ; i 
entire freedom from sin, from: temp ations to sin, an 
with pgrfect rest and peace. te mapmistion «Fg 
They are crowned with the constant smiles a 
perfect enjoyment of the blessed God; and wit 
ihe honor and felicity of the most glorious societ 


‘ 


tT SS tee be), Oe Le a nee 
6, we 
/ 


‘, 
p 


At 


even, the holy snacks and the ee of the just 
made perfect; and with such entertainment, and. 
employments as are calculated to produce unspeale. 
ble happiness and delight. 

At the resurrection of the just, where soul and 

di, shall have reunited, and Christ shall come to 
be glorified in his saints and admired by all them 
that believe, they, who love his appearing, will lift 
up their heads with joy, knowing that their redemp- 
tion draweth nigh, ‘Then will they hear these joy- 
ful accents, Come ye blessed of my Father, inherit 
the kingdom prepared for you from the foundation 
of theworld. Eternal lite and glory, perfect rest 
and peace, the constant employment of praise and 
love, a mansion of rest from all sin, sorrow, sigh. — 
ing, tears and death ; the society of the holy, a vis. - 
ion of the glorified Redeemer, and as the sum of 
all, the full enjoyment, and continual fruition of the 
ever-glorious and eternal. God, are the crown prepar- 
ed for all who love the appearing of the Lord 
Jesus Christ. 
_ The second appearing of Christ which will be to 
judge the world, will be desiarble to all true believ- 
ers; for it will complete their redemption, free 
them from all that gave them unhappiness, and give 
them to behold his glorious triumph and victory 
over all enemies. 

-Faith, with its precious fruits, will remain, till ex- 
changed for sight and full knowledge and fruition, 
and hope, till succeeded by the things hoped for ; 
and. endless honors and praises crown the eternal 

state. 

In view of this subject, we learn that that religion 
is precious | indeed, and most excellent, which rein- 
stamps the divine likeness on the heart, induces peo- 
ple to renounce the ways of error and sin, and ex- 
cites them to serve the Lord with fidelity i in this 
present world. Such religion the gospel holds forth. 


CR ee ye 


12 


pale scheme ef salvation, can. ee e pes 
God, be at peace in their own minds, ahs € 
piness of retaining supreme love to the blessed Jeho- 
yah, and real benevolence to their fellow- -creatures, 
T here is no real happiness to be enjoyed on earth h 
except in the way of gospel faith and obedience, — 
The votaries to sensual pleasure, fleshly eal 
gence and unlawful pursuits, are seeking | h ppiness 7 
in other ways, than that of gospel obedience : bul 
they grasp at a phantom, they pursue their own 
shadow which they can never overtake; and after all 
their exertions they are still unsatisfied, enna ir: - 
ed, unhappy. 
- But the real christian, in the exercise of a lively 
faith, has consolations which strangers intermeddle 
not with, and of which the World’ sea death itself 
cannot deprive ] him. teu, “ae 
_ Again: No other scheme of Henbed? extept that 
which is founded on gospel truths and doc rinés, can 
give support to the immortal soul in the near view 
and expectation of the eternal state.” If some, left 
to believe a lie, and become established on atheisti f 
cal or deistical ground, continue in their delusion ti : 
the last, and dic as stupidly and insensibly as they liv . 
ed, it argues nothing against the truth of the above 
inference. If they are left to delusion and stupidi- 
ty, it cannot be said that they have apy i rad oe 
or any comfortable hope. 
No scheme of religion which does. vie point out < 
way for the divine law to be honored and “magnified, 
‘and the believing, penitent sinner pardoned ; 
which does not embrace a mediator and redeeme 
can give spiritual consolation and support i in ap 
proaching dissolution. wit tink 
- But when a christian, i in the clear exercise ‘of his 
rational powers, hourly expecting ‘the summons to 
depart this life, patiently waiting t ‘ull bis'change ¢ come, 


1h. on y' a aw ©) Oe. oe 
aie ‘ 
Za ° : 


13 


_ firmly relying on the word of God, and on his truth 
_ and faithfulness, and with resignation to the divine 

will, and with an unshaken belief and hope of future 

Deiat and blessedness, can rest all his mortal con- 

cerns and interests in the hands of his Saviour, then, 
_ the ‘‘ truth of christianity stands confest in all its re- 
ality and importance.” 

He is supported by that faith which the Divine 
Spirit produced i in bis heart ; and when called away 
he falls asleep in Jesus. Fer such to live is Christ, 
and to die is gain. Blessed are the dead which die 
in the Lord. . 

Again : Ttisa plain inference from this subject, 
that such as do not receive, and rest, upon the Lord 
Jesus Christ by faith, as he is offered in the gospel, 
cannot receive a crown of righteousness ; conse- 
quently his second appearing must be to their utter 
confusion and eternal condemnation, 

There is no other name under heaven given a- 
mong men, whereby we must be saved ; there is 
salvation inno other. Such as donot cordially re- 
ceive him by a true and operative faith, must fail of 
salvation, and receive the punishment due to them 
for their sins. 

It therefore highly concerns every one of us to 
yield ourselves to Christ as those who are alive from 
the dead, and _keep the faith, that we may finish our 
course with joy, and hereafter receive a crown of 
righteousness. 

This subject may be further improved by way of 
‘reference to the present solemn occasion, on which, 
God, in his righteous pievidenor has called us to- 

-gether. 

Our dear and much copectell fr iend, the Rev. 
AARON Bascom, who, we trust, has been a faithful 
minister of the gospel, and has faught a good fight 
and kept the faith, has finished his course ; and has 

> gone, as we have ground to hope, to receive a crown 


of righteousness. In this instance of death, there is — 
a loud admonition to us, to prepare to follow him; — 
that while we mourn for him, we may give diligenc 
to be found of God in peace, when called fro; n this. 
present world. hen k rte 
Under this afflictive providence, it. is. suitable that . 
we look up to God for his grace, and.say with the — 
psalmist, “‘ Help, Lord, for the godly man ceaseth; _ 
for the faithful fail reel among the children of men.” j 
It is aseason of affliction with this people, and the _ 
intimate, acquaintances of the deceased. a ed a 
-closed his labors in this part of the vineyard, and fine 
ished the work he had to do on earth, Longer has . 
he been continued in the work of the ministry, than 
many who are called to the pilot er IsSups 
wards of 44 years since he was_ set apart to thisim- _ 
portant work in this town; and was spared to.enter 
upon the 68th year of his age. He was settled in 
the work of the ministry here when. young ; and 
_ awhile there were but comparatively few inhabitants ; 
and with them hath he berne all. the trials, disadvan. — 
tages and inconveniencies of a new settlement Ty 
ing with them in afflictions and comforts till the pres: 
ent day. | Neate 


He lived to see almost a change of inhabitants i In 


_ this town; but few remain who were active in. his 


settlement here. Many hath he attended on beds of — 
sickness and death ; many hath he followed to the — 
grave ; and many under their afflictions have. found. 
him readily attempting to administer profitable in- 
struction and consolation. ‘Ihe people who have 
been favored with his ministry are witnesses of his — 
abundant labors among them; of the concern and — 
tenderness he felt for them: inden their trials and af- 
fictions ; his readiness to serve them, and his fer. 
vent prayers for them, But. his- labors are closed 
the connection, betniess, tum, and Ais, People, as diss 
solved. I ik #3 ee Pow g ix eA 


15 


_/My fathers and brethren in the ministry; we have 
a loud and solemn admonition in the death of this 
our dear brother, and fellow-laborer in the vineyard 

of our Lord. 

Long have we, or a number of us now present, 
enjoyed friendly intercourse, and agreeable seasons 
with him ; we have had opportunity, of deriving 
benefit by his instructive conversation ‘in our associ- 
ational meetings, as well as at other times. We 
have ever found him ready to cooperate in attempts 
to advance the interests of the Redeemer’s kingdom, 
and of being instrumental of the good order, regula- 
tion and spiritual interests of the Churches. For 
many years there has not a minister died belonging 
to this association ; and but one, and that an aged 
father,* since the association was formed, which is 
upwards of 20 years, but death has entered: this cir- 

-cle of ministers ; one is gone; others of us may 
soon finish our course’; we shall not be suffered to 
continue long by reason of death. Weas wellas 
our people must ‘die. The work assigned us to do 
is very interesting ; the charge we have received is 
very important ; eternal consequences are depending. 
Solemn is the account we must give, when the Chief 
Shepherd shall appear. What need we have of the 
lively exercise of that fuith which we hold up te 
others as being infinitely necessary ? It is needful 
that we should be faithful in the service of God, 
faithful to the souls of others, and faithful to our own 
souls ; and preach as dying men to dying men. 

Tt will be an unspeakably awful and solemn sea- 
son, when we and our people meet at the bar of our 
judge! ! What need of faithfulness, and engaged- 
ness in the service of our Divine master, while he 

continues us here. Let us lay this present bereave- 
ment suitably to heart; and be excited to greater 
diligence, activity and animation in our work, that 


* Rev. Timothy Allen, of Chesterfield. 


16 


we may be instrumental of good to othérs; dnd eis 
joy the smiles of our glorified Redeemer. - ee eRe 

It devolves on us to remember the bereav ed fam 
ly, church and congregation in this Place, in our. 
prayers to the father of mercies, and seek their a 
spiritual interest under their affliction. And may. 
this providence be sanctified to us, ‘by: € es sitin 
to greater fervency of spirit in servi rd, 
that we may finish our course with j oy, and oe 
ered at last ta the ineffable j Joye an citersiam ae 
the heavenly state. ‘er . 

The congregation in this town which Pn fo ‘4 
favored with the faithful labors and. services of this d 
deceased servant of God, must be sensible that they hy 
have sustained a great loss by thisdeath, 

Many of you, my friends, have for many years 
been favored with his services; but now ene 
cesare ended. His lips are sealed in ey 
lence. No more will his voice be heard in this” 
house of worship. No more from this see: | 
will you hear him, instructing, . warning, ex’ 
and beseeching you to be reconciled to God. Mek is 
gone to give account how he has preacher shh 
must soon go and give account how you have re 
ed, heard and improved. With great clearness and 
plainness, he held forth to you the precious. cy 


and duties of the gospel. In the-doctrines. 
he preached to you, he had himself a. firm be 
In them he was enabled through grace tip ce 
They were comfortable and delightful to 

lie lived ; they were his support in theme vie of 


~~ 


death. c deck Unis 

You can recollect with what earnestness be warn 
ed you to shun the ways of error and wickedness; — 
and with what engagedness he presented before you — 
the sweet invitations of the gospel. _ ott 
that with animation and zeal, he pre ed to you. 
the sacred truths ef Gaid’s word, and how as. an af 


ey 


me ‘7? 


fectioned futher, he sought your spiritual good. 1 


neard him say. when expecting scon to leave “the 
world, that ‘‘if he ever longed for any thing in his 
life, it was for the revival of true religion, "and to 
see sinners turning from their sins, embracing the 
truth and cleaving unto the Lord.” 

With what fervency have you known him lead in 
prayer, and dispense the truths of the blessed word ? 
whether you have profitted by his ministrations or 

not, they are past; he will no more address you as 
he has done ;_ he has finished his course. 

His death admonishes you to be in preparation for 
your own dissolution. Many seasons of instruction 
and warning, you may still recollect ; and in this 
way, though dead, he yet speaketh. And God 
srant, that the precious seed of the word sown by 
him, may, through the influence of the Divine Spirit, 
spring up and produce a plenteous harvest. ‘* Re- 
member how you have received and heard, and hold 
fast and repent.’ Wherein: he has been instrument- 
al of your spiritual good, it will be for his crown of 
rejoicing in that great day, when you must mect 
him before the Judge of all. 

Lippy for you, if you shall be found clad in the 

tobes of the Saviour’s righteousness ; for then, when 
Christ, who is the believers life, shall appear, you 
will appear with him in glory. While you are spar- 
ed, let the season be improved in the service, and to 
the honor and glory of God, that your death may be 
peaceful, and your eternity blessed. 

The bereaved, and much afflicted Church in this 
town, now deprived of their pastor, the under shep- 
herd, are called upon to fervency and importunity in 

their supplications to the God of all Grace. You are 
_deprived, my christian brethren, of him who was set 
voyer you inthe Lord; one who ministered to you in 
holy things, dispensed the word of life, administered 

the baptismal water, and the sacred symbols of the 


* 


aid 


. 


Sy ae ee 
1) we 


ee ie 


body .and blood of the blessed 3a 
of separation has ‘come ; you 
tor ; the under shepherd i is tal 
Chief Shepherd and Bishop of s 
always retains a tender care 
* “"Yhough you are called to 
goodiess of God in sparing 
long. You have seen him die ina fi 
ing faith in that blessed Saviour, in 
féss to believe. Look with dependan ve 
Head of the Church ; confide i in him, an nd 
uphold and strengthen you. Be fervent i 
prayers that all these things may work 
your good. “Mo ial 
It was the belief of your “now 
tor, that upon your earnest f 
would send you a faithful and godly 
Would be an instrument of ‘great good 
ve therefore, to the Lord of the 
would serid you a faithful laborer.’ J 
_the faith ; endeavoring to keep the 3 
in the bond of peace. May Goc 
holiness, com/ort and peace, that 
of the happy number, when C 
be glorified in his saints, and a 
that ‘believe. 
‘1 must close the discourse’ wlth 
afflicted family under their sore trial. 
and my young friends! A hus 
‘taken from you by a short bu 
The Judge of all the earth doetl 
cause to bless God for continuin 
ou ; and now in giving you such | 
Laoag made a ‘happy exchange of w 
the stroke be heavy which has. 
and dear connexion. You are depr 
affectionately regarded you, and “so 
good. You are deprived of ‘the jo 


19 


sel and prayers of one who loved arid cared for you. 
But you may be still profited by a recollection of his 
|example, and what you have heard from his mouth, 
Your present condition, Dear Madam, is solitary ; 
‘yet is such, as a wise and holy God has seen fit to 
/ appoint you. Strive to improve this affliction to 
your furtherance in the christian course, and greater 
preparation to meet your God and Saviour on terms 
of peace. Greater cares devolve on you in respect 
to temporal concerns; but look to God for wisdom 
and direction ; and seek him asa very present help 
in time of trouble. May you be kept from all mur- 
‘tmauring and complaining in this day of adversity ; 
and find those supports which flow from a lively faith 
in Christ, and come forth from this furnace of afilic- 
tion like gold purified in the fire. 
And ye children of the deceased ; look to the 
_consolations of the gospel for support under your 
bereavement ; be wise, and recollect the advantages 
you have enjoyed under the instructions of a kind 
and faithful father, and give diligence to make your 
calliug and election sure. Be faithful in the discharge 
of ail incumbent duties, pay due respect and atten- 
tion to your surviving parent in her widowed state, 
and endeavor to console her under her affliction. 
_ And may the widow and the fatherless fiad, by a 
suitable improvement of this providence, that it is 
good for them that they have been afflicted. And 


“may we all, through the riches of Divine grace, be 


in preparation for a crown of righteousness hereafter, 
and at last admitted to that glorious mansion above, 
‘ah iol Christ is, and behold his glory forever. 


AMEN. 


(eens 


? 


‘BYT ree pwiGHT, 1 D.D, L. Le De 


| ne noon a T: a if 
_, No. 50, Conwartr. PEN wa 


1813, 


- 
eee 


SERMON. 


JOHN x, 16. 

AND OTHER SHEEP I HAVE, WHICH ARE NOT OF THIS FOLD. 
THEM ALSO I MUST BRING; AND THEY SHALL HEAR MY 
VOICE; AND THERE SHALL BE ONE FOLD, AND ONE SHEP- 
HERD. 


Tx this discourse our Saviour, adopting the beautiful 
figurative language of the pr epee on the same sub- 
ject, styles his followers his sheep; and himself, the 
good Shepherd. Perhaps, no image could have been 
selected with greater felicity. It is suggested by the 
voice of nature. The object of albesiiiny has ever been 
regarded by mankind as one of the most striking ex- 
emplifications, found in the natural world, of inno- 
cence, dependence, and amiableness. How often do 
we hear the affectionate mother, smiling over her belov- 


ed infant, utter all her tenderness and attachment in 


language derived from this source. How often has the 
poet selected this interesting subject as the theme, on 
which he meant to lavish in his most melodious num- 
bers the uimost elegance of his conceptions, and the 
most gentle and amiable feelings of his heart. How 
beautifully docs the Prophet Isaiah present to us the 
same flock, under the guidance of the same Shepherd, 
when he says, “They shall feed in the ways; and they 
shall be in ail high places. They shall net hunger, 
nor thirst; neither shall the heat nor sun smite them: 


for he, that hath mercy on them shall lead them; even 


by the springs of water shall he guide them.” Who, 
that has either piety, or taste, has not found these eme- 


at 
er mS. 
i 


; 4 
tions kindled in a moment by this exquisite: pictur 
the same unrivalled hand: “He shall feed 


like a shepherd: he shall gather the laml = 
arm, and carry wee in his bosom. id With what ne i 


“The Lord is my shepherd: I shall not wan 
maketh me to lie down in green pastures: he ec 
me beside the still waters. » 2 ay . 
It is hardly necessary to observe, that this 
so beautiful, and forcible, in our own view. rans 
had enhanced strength and beauty to the eye ink a na- 
tion, extensively devoted to the pastoral life; here- 
fore, realizing at once all its fine scenes, preven : 
gentle and tender emotions, to which they gave birth, : 
Equally obvious is it to remark. that this discourse of 
our Saviour must be considered as singularly happy, 
and impressive, if we suppose it to have been deliver- 
ed near the Sheep-gate, and in the confines of Bethes- 
da, or the House of mercy. cay Shatin 
_ In the text, after having displayed in his previous 
observations a tenderness, never exhibited by any oth- 
er inhabitant of this'‘world, Christ proceeds to inform 
us, that he had other sheep, beside those, of whieh he . 
had been speaking; that he must bring, or collect, 
them; and that the two flocks should constitute one, 
be sheltered by one fold, and be led by one’shepherd. _ 
“Other sheep,” says our Saviour, “I have.” Other 
disciples, beside those of the Jewish nation, andthe 
present age, I have, belonging to my family. They 
exist among the Gentiles in this age; and will exist in 
every future period. \The Gospel of the Kingdom, 
which is to be preached in all nations, will every 
where find those, who will cordially receive. and obey, 
its dictates; those, who in the exercise of a living ant { 
affectionate confidence will hereafter give a < 


x 
ioe} 
a 
r 


ce) 


‘ep to me. and become mine. They are now miné; 
and were given to me from the beginning. “Them I 
must bring.” ‘'T’o collect them from every part of the 
world is one of the great duties of my office; a part of 
the glorious work. which my Father gave me to do: 
and I shall not leave it unaccomplished. “They shall 
hear my voice.” When I call, they will know and 
acknowledge me as their Shepherd; and cheerfully 
obey the summons. “There shall then be one fold:” 
a single church; a single assembly of my disciples; 
one in name; one in their character, their life, and their 
destination: and i, the good, the only, Shepherd will 
lead them. “They shall hunger no more, neither 
thirst any more; neither shall the sun light on them, 
nor any heat: but Iiill feed them, and lead them un- 
to living fountains of waters.” 

All real Christians, my brethren, belong to Christ; 
and were chosen in him before the foundation of the 
world; that they should be holy, and without blame, 
before himin love. In him they have redemption 
through his blood; the forgiveness of sins; according 
to the riches of his grace. In this world they are often 
hidden frem each other; are separated by. different 
names, forms of worship, and modes of discipline; and 
unhappily are in many instances, and in greater or less 
degrees, alienated from each other by unworthy and 
disgraceful contentions. The prophet Elijah, when he 
fled from Jezebel to Horeb. the mount ef Gen. told his 
Maker, that he, even he only, «was left of the prophets; 
and that they sought his life, to take it away. How 
must he have been astonished, when he heard that 
glorious Being answer, “J have left me seven thousand 
an Israel, who have not bowed ihe knee unio Baal.” 
In a similar manner the Church is exhibited by the 
prophet Jsazah, as saying in her heart, after the gener- 


shall follow; “Who hath ete: me the 


6 
al profligacy, which precedes the dawn of 
nium, and the sudden multiplication of ¢ 


have lost my children, and am des 
and moving to and fro: and ih ’ 
these? Behold, Iwas left alone. 
they been?” The answer to this complaint, 
the same spirit, as in that to Elijah, but i 
more delightful and glorious. “Behold,” s 
Lord Gop, “f will lift up my hand fo the : 
and set up my standard to the people; and t 
bring thy sous in their arms, and shall | 
daughters upon their shoulders. And king. 
thy nursing fathers, and queens thy. nursing n 
All these, strangers as they are to Zion, 
children: and, however separated by distance, 
ed by mutual ignorance, or arrayed agains! 
er by unkind, ‘tibeliaritable thoughts, are 
will ultimately appear to be, possessed of 
ter. They will also constitute one visib 
having one Lord, one faith, and one bapti 
system of truth, revealed in the Gospel, is 
Church formed by it, is one: and the scheme 
ship, enjoined in it, is the same. He, whose 
not as man seeth, discerns this now, with 
certainty; and distinguishes every one of his ¢ 
with an intuition, which ‘eaéndt err, amid all tl 
rieties of name and character, which they ss 
the biases, errours, and oppositions, by whi 
often concealed from each other. The time \ 
when among all, who have put on the new 
is renewed in knowledge after the image 0 yf I am, 
created him, there Sab be neither Greek nor Jew, ci 
cumcision nor uncircumcision, Barbarian nor 
on bond nor free; but Christ will be all and in alle *) 


- 


7 


+. 

This visible and glorious union of Christians will 

’ not, indeed, be perfectly accomplished, until the heav- 
ens shall be no more. Then the intercessory prayer 
of the Redeemer will be completely answered in the 
exact eventuation of the great purpose, which | have 
specified. “Nether pray [for these alone, but for 
them also, who shall believe on me through their 
word: That they all may be one; as thou, Father, aré 
an me, and I in thee, that they also may be one in us; 
that the world may believe, that thou hast sent me. 
And the glory which thou hast given me, I have giv- 
en them; that they may be one, even as we are one. 
Still, the period is advancing; it is hastening; in 
which Christians will be most honourably united in 
the present world. The morning is even now ap- 
proaching towards the horizon, and at no distant pe- 
riod will actually rise upon this dark world, when all 
distinctions of party and sect, of name and nation, of 
civilization and savageness, of climate and colour, 
will finally vanish. ‘The day is approaching, when 
the traveller, who takes his circuit over the globe, will 
find Christians in every clime, inhabiting every city, 
and village, in his course. Churches will every where 
gladden his eye; and Hymns of praise vibrate upon 
his ear. From Zembla to Cape Horn, from Califor- 
nia to Japan, the heralds of Salvation will repeat to 
astonished audiences with an enchanting voice the 
story, brought from heaven to the Shepherds of Beth- 
lehem: “Unto you ts born in the city of David a Sa- 
viour, «ho is Christ, the Lord.” Throughout this 
vast extent, the happy race of Adam, united in a sin- 
gle, solemn response, will exclaim, “How beautiful on 
the mountains are the feet of them, that bring good 
tidings; that publish peace; that bring good tidings 


OE Er ee ee 


S 


of good; that publish salvation; any say, unto Zion | 
“4 ‘ Poy retgneth?!” » hig tod 


are if a this fold.” The Picts Cn st then 
had, were Jews; inhabitants of a single country, an 
living at that single period. Nay, they were a littl 
flock. gathered out of these. His other. sheep. as he has 
taught us in his word, are 4 great multitude, which ne 
man can number, of all nations, kindreds, _ and 
tongues; born in every future period; gathered from 
every distant land, “Them I must hae sang ey 
shall hear my voice.” He who took such effectual 
care of the little flock, wnich followed him uy ng his 
ministry, because wt was their Father's “good pleas- 
ure to give them the kingdom, will, be easily believed, 


when he informs us, that he niust, and will, bring into 


his fold a multitude, by their number, and character, of 
such immeasurable importance. For this very en 
he iiath ascended far above all heavens, that amet 
fill all thmgs. For this very end he is constituted 
head over. all things unto his Church. This is the. 
third great division “of his employment, as Mediator, 
The fir st was to teach the will of Gop for our salvation; 
the second, to expiate our sins; the third 1s to g 

us into his heavenly kingdom, It isin this employ- 
ment, and in reference to the gr eat subject, which we 
are contemplating, that he pide st said, and that he 
is now saying, “Look unto me, and be ye saved, all the 
ends of the earth: for [ am Gon; and there is none else. 
T have sworn by myself; the word has gone out of my 
mouth an righteousness, and shall not returns, that 
unto me every knee shall bow, and every tongue shall 
swear. Surely shall one say, “In Jenovan have I 
righteousness, and strength.” “To him’ shall men 
come; and all that are mcensed against him, shall be 


9 

ashamed. In Jenovan shall all the seed of Israel be 
justified, and shall glory.” All the ends of the earth 
will hereafter actually look unto him, and be saved. 
Every knee will bow to him. Every tongue will 
swear; or, as it is rendered by the Septuagint, and Sé. 
Paul, will confess; i. e. the reality, and glory, of his 
character, and a final devotion to his service. “In JE- 
wovan have I righteousness and strength,” will re- 
sound wherever there is a heart to feel, and a tongue 
to speak. All these blessings he has promised, and 
promised with an oath. We need not ask whether 
they will be accomplished. 

"Po a mind, solemnly examining this subject, equal- 
ly astonishing and delightful, powerfully addressing 
itself to every expanded view of the intellect, and irre- 
sistibly engrossing every exalted affection of the heart, 
three questions present themselves, which involve 
every thing, necessary for the dirctibh ot bur plans, 
purposes, and efforts. What things are to be done, to 
complete this glorious end? In what manner are they 
to be done? and By whom are they to be done? Con- 
cerning each of these particulars the following thoughts 
have pitsdhited themselves to my own mind. 

In answer to the question, What things are to be 
done for the completion of this end? 1 observe, 

1. The Views of mankind concerning religious sub- 
jects, are to be extensively changed. 

It will not be questioned, that Truth is mvariably 
an object of the Divine complacency; and Errour, of 
the Divine reprobation. As Gop rejoices im his 
works; so it is impossible, that he should not be pleas- 
ed with truth; which is only a declaration of the state 
of those works, of his agency in accomplishing them, 
- and of his character, displayed in that agency. Errour, 
which falsifies all these things, must, with equal evi- 


ae 


6 10 


dence, be odious to him. —_As little can i 
ed, that truth is the instrument, throu 
sanctified, and made free from the ie 
tion. Beside the passages of Scrip 
have directly alluded there are others, t 
to be mentioned at the present time, w! ic 
ly express, and decisive. “The Gospel, ” says St. 
“as the power of Gup unto salvation, - to eu 
that believeth.” « Of his own will begat he ws? aye 
St. James, “by the Word of truth.” “Who were a 
gays Si. Peter, “not of corruptible . seed, but 1 of inc ncor 
ruptible, by the Word of Gov.” Hence, . io k he 
truth, to walk in the truth, to be of the truth, 
an the truth, to receive the love of the truth, ane 
abide in the truth, are phrases, synonymous w with the 
character of Christians, or good men; or r, in ol 
words, with Evangelical virtue: while ‘the « 20 | 
phraseology i is adopted every where in the Scriptures, 
to denote, in the same definite manner, he 7 
character of sin. Nor can it be doubted, 
with respect to: every subject, is one thing only; like 1 
Author, the same yesterday, to-day, and | fore er. 
But the views, which mankind have I 
tertained concerning religious subjects, an 
the highest importance, have been endles 4 UE 
and discordant. Among the western he aS 
ophers, Themistius declares, there were ‘more t 
two hundred sects, widely differing from. each | 
concerning these subjects. Varro was 
with two ‘hundréd and eighty-eight different opini , 
adopted by these persons concerning the arene 
Good; and with three hundred, kid ‘ee 
Many volumes have been written, and m many | 
might be written without repetition, 
purpose of oe and explaining, the different ap: 


oy tk 


or , sir 


il 


prehensions of this class of mankind concerning things, 
on h moment in the religious system. Among the 

arious schemes, adopted by these men, with respect 
fs each religious subject, it is mathematically certain, 
-that 0 one "only can be true. The rest, beyond debate, 
are 2 mere collections of errours. These crrours, also, 
are in many instances radical: and those, who hold 
them, cannot, so Jong as they hold them, be united to 
the flock, or gathered | into the fold, of the Redeemer. 
Into this flock, into this fold, no man, who is a wor- 
shipper of Jupiter, Venus, or Bacchus, can enter, 
It is impossible for man to make his way to Heaven 
by the oblation of human sacrifices; or by religious 
suicide. He, who prostrates himself, before a calf, or 
a cat, or finds his god in the stock of a tree, cannot, 
without an entire revolution in his character, be ac- 
cepted by Him, who hath said, ‘ PE be all 
they that worship g graven images.’ 

When Pilate proposed to the Jewish rulersand na- 
tion to release Christ to them; they said, “Not this 
man, but Barabbas.” When he said again, “What will 
ye then, that I shall do with him, whom ye call king of 
the Jews?” they exclaimed, “Crucify him; crucify 
him.” When he washed his hands before the multitude, 
and said, “I am innocent of the blood of this just per- 
son;” they all answered, “His blood be on us, and on eur 
children.” ‘To this day, the same spirit is retained by 
their descendants. They are, still, more hostile to 
Christ than to any other person, and to Christianity 
than to any other religion. ‘I'he very curse, which 
their ancestors invoked, appears still to rest upon 
them: and their hardness of heart is, according to 
the prediction of their great prophet, a bye word, and 
an astonishment, to every nation, whither they have 
been driven. 


12 ae 


The glorious person, who was so fi i. 


tors, “If 4 believe not, me 1 am poi ye s ml die 2 
your sins.” It cannot be doubted, that this ¢ declar 
tion eh its terrible efficacy, with equal cert inty, 
to every subsequent generation. The Jews, decotess 
can never be brought into the fold of Christ, until they 
renounce their unbelief, and essentially nage a 
views concerning the Saviour of men. 
The Koran, so far as it is not copied from the heey 
ish and Christian Scriptures, is a mass of falsehoods; 
and its author was by way of eminence the false 
prophet; the most successful, and the most mischiey- 
ous, impostor, who has ever attempted to pervert the 
faith of mankind. Whenever men are turned unto, 
fables, they turn away their ears from the truth. 
Even the sound doctrines, which their leader derived 
from the Bible, and pronounced to be the word of 
Gop, Mohammedans appear, from the beginning, to _ 
haye universally disregarded, and forgotten; an 
have confined their faith to the voiseaacieaale 
_of the deceiver. Christ, acknowledged by Moham- 
med to be a prophet from Gop, they have entirely dis- 
believed. His doctrines they have rejected from their 
creed, and his precepts from their moral code. Their 
faith, hope, and obedience, they have restricted to the 
instructions, promises, and precepts, of the Koran. 
This, indeed, is far from being strange. The iron and. 
the clay, although they may seem to be parts of the 
same image, can never be united. The doctrines of 
Mohammed are only hostile to those of Christ He, 
who receives the one class, will, therefore, certainly re- 
ject the other. _ Besides, a judicial sentence has gone 
out against the impostor, and his followers. “Jf 
any man,” says St. John, “shall add unto these things ; 


13 


Gop shall add unto him the plagues, that are written 
in this book: and, if any man shall take away from 
- the words of the book of this prophecy, Gov shall take. 
away his part out of the book of life.” A change 
therefore, a mighty change, must be made in the 
views of the Mohammedan world, before its millions 
can be numbered in the flock of Christ. 

Of the Antichristian doctrines it cannot be neces- 
sary to make a very particular mention at the present 
time. The idolatry of the Romish church is even — 
more reprehensible than that of the heathen, and is in- 
fected with all the pollution, attributed in the Scripttres 
to that of the Jews. The idols are, here, set up in the 
temple of Gop; at the foot of the mercy seat; imme. 
~ diately before the Urim and Thummim; and in the 
very skirts of the Shechinah. The idolatry is practis- 
ed beneath the cross; and openly insulis the agonies of 
the Saviour. The endless train of external services also, 
in which the whole of Religion is placed; the wain ob- 
lations; the incense, that is an abomination; the new 
moons, and sabbaths; the calling of assemblies, which 
Gop cannot away with; the solemn meeting, which is 
miquity; the appointed feasts, which his soul hateth, 
and isweary to bear; the absolutions, and indulgen- 
cies, in which the hierarchy exalts its throne above 
the stars of Gon, and says, “I will be like the Most 
High;” force upon us an irresistible conviction, that 
these Augean impurities must all be washed away, be- 
fore the Romish world can become clean in the sight 
of the Creator. 

Nor is it necessary to dwell, lena, upon the vain 
and deceitful philosophy of Infidels, which is after 
the traditions of men, and the rudiments of this world; 
and not after Christ. Tbe Atheist must believe, that 
there is a Gop; the Sceptic, that there is truth, of infi- 


\4 
nite importance to his future well-bei 1g; t 
there is a Revelation; the Materialist, 
soul, accountable and immortal; the — } 


nese the aleve: and thi practical un 
he must not only assent, but obey also, and ob 


Protected nations. All the latitudinarian d 
which the ingenuity and labour of asta | 
of Philosophy, the love of sin, the wish to pe 
it with quiet and safety, and the earnest de 


ig —" of conscience: here; — to rene fo te 


vent, or violently soinfeton the Scriptures to d 
will all vanish away; and with the idols of the I 
en, be cast to the moles, and to the bats; before 
who hold them, can be assembled ella fold of the 
Redeemer. Christ must be acknowledged,not ¢ 

as a prophet, but as a Saviour; not only as ov 
ple, but as our propitiation; not only as our | 
ner into the heavens, but as our intercessor, ¢ 
fore the throne of Gon; not only as come in t : 
bat as over all, Gon, blessed forever. © With 
men must determine to know nothing, as the way of 
salvation, but Jesus Christ and him ¢ ae 


anathema, rien iniibass segue bis, col p 
other Gospel, than that fieheok Paul prea 
must cease to create meanings for the Scri 
permit Gop to speak for himself. Univers: 
must be throughout the world one Lord 


ed, one Mediator, and one faith. = Spe? ve 


13 

,, This change in the doctrines of men is indispensa- 
ble to the great end, mentioned above, because. the 
character will ultimately accord with the doctrines, 
which are actually believed, to such a degree, that no 
man is better, and almost every one worse, than the. 
doctrines, which he embraces, declare; because truth, 
only, conducts the heart to righteousness, while errour 
leads it only to sin; and hegiiNiee truth is the sole instru- 
ment of our sanctification. 

2. A mighty change, also, must be wrought i an 
the Disposition of man. 

To the accomplishment of the glorious purpose, ‘an. 
nounced i in the text, that pride, which is the self-grati- 
fying consciousness of super iority, and that ambition, 
which is the desire of it; both prime ingredients in the 
Apostasy of our first parents; that avarice, which 
substitutes gold for Gop, and is thus a prolific root of 
all kinds of evil; and that sensuality, which is the 
great brutalizing principle of our nature; must lose 
their seat in the heart, and cease to controul the life. 
Equally necessary is it, that that torpid insensibility to 
the sufferings of others, which winds its web around 
the soul, and prevents it from seeing, or feeling, any 
thing, which, is not destined to be its prey; and that 
cruelty, which emulates the wolf and the tiger, and sa- 
tiates itself only on suffering and slaughter, should re- 
turn to those regions of pele sin, from whieh they 
_ sprang. Nor is it less necessary, that the love of in- 
justice, fraud, and falsehood, in which all these malig- 
nant passions, these unclean spirits, find the means af 
their efficacious operation, should, together with them, 
go out of the man; and no more find his heart emply, 
swept, and garnished, for their reception. Nor isit 
less oo cones that impiety, and ingratitude to 
Gop, and distrust of ‘his wisdom, goodness, and truth, 


16 
should cease to form any part of pw namin 


thee ‘earth ahd heaven. ah. : 
To these attributes will an whenever mankind 
shall be brought into the fold of Christ. that Love to 
Gop, and to man, which is the fulfilling of the law, 
that Repentance towards Gop, and that faith in the 
Redeemer, which are the primary obedience ‘of the 
Gospel. In the train of these great Evangelical attri- 
butes will follow the meek and lowly virtues of Chris- 
tianity, which so extensively occupied the instructions, 
and so beautifully adorned the life, of the Saviour: 
Love, joy, peace, long-suffering, gentleness, goodness, 
faithfulness, meekness, and temperance: all, glorious 
fruits of the Spirit of Grace; natives of Heaven; and, 
although for a time pilgrims in this mupreesit 
destined to return to Heaven again. _ | DORMS | 
3. The change will not be less m the. Conduct 
of men. mt Fane 
On this copious topic I must necessarily be brief. 
To discuss it extensively would be to draw a 
of the world, and to delineate the character of man i in 
all its endless varieties. Still, the nature of my design 
demands, that a few particulars should be mentioned. 
Permit me, then, to observe, that the: —— con- 
duct of men will experience a mighty and wonderful 
revolution. Profaneness will no longer po lu ¢ the 
tongue; nor pierce with anguish the ear of ‘Piety. “The 
sabbath will be kept holy unto Gop; and beautifull 
resemble that first Sabbath, when the Creator eet 
from his glorious. work, and all the sons 9 P Gop 
shouted for joy. No longer will the ways yz ie 
mourn, because few come to her solemn feasts. 
gers innumerable will be made joyful nm mi are 
prayer; and that house will to endless will te 


17 
eomie, literally, the gate of Heaven. From the closet 
also, and the family altar, incense, and a pure offering, 
will rise every morning and every evening, and min- 
gle in one vast exhalation, ascending to the throne of 

Truth, at the same time, will resume her empire 
over the tongue, the pen, andthe press. Slander will 
wound no man’s good name; Sophistry cheat no man 
out of his salvation; Falsehood abuse no man’s faith; 
and Perjury destroy no man’s property, reputation, 
-or life. 

Honesty, also, will controul the dealings of men. 
The cheat will be lost out of human society; the name 
of fraud be forgotten; and a hard bargain be boasted 
of no more. 

“Tn the same manner will unkindness vanish from 
the habitations of mankind. The fire side will show 
how good, and kow pleasant, ct is for brethren to dwell 
éogether in wnzty: and the neighbourhood will be enly 
one great fireside. Parents will love their children. 
Children will honour their parents. No profligate fath- 
er, no graceless son, no ruined daughter, will spread 
lamentation, mourning, and woe, over the domestic 
eitcle, destined by Gop to be happy. No litigation, 
no quarrel, will destroy the peace of neighbourhoods; 
and no duel hurry the impenitent wretch to a fearfu 
retribution. 

The stranger will every where find a home; and 
the wanderer, an asylum. The heart of charity will 
no longer be icy; nor her hand shut: nor will the cry 
of suffering ever plead in vain. . 

Uncharitableness, also, between those, who profess 
the religion of the Redeemer, will be found no more. 
Little things will be esteemed little; and only great 
things, great. Names will lose their fascination; reali- 

3 


1s 
ties will take their place; and all; who ventana wilh 


love each other. In a word, men will be willing to 
walk to heaven together, although the oe the 
fashion, of their clothes should differ. eur 

Nor will the Public conduct of mankind be tee 
tensively inverted. The monarch will cease to op- 
press, the statesman to plunder; and the politician te 
sell his soul, to buy a place, or support a party, 
Throughout the haunts of man there will not be an 
electioneering trick, a cabal. or a demagogue. No 
candidate for office will proclaim his merits to the 
public; slander a rivai; or solicit a suffrage. Wisdom 
and worth will then engross every man’s vote; and 
take, as they ought, quiet possession of the hall of 
Legislation, and the chair of Magistracy. | “eo 

On the Bench will then be seen those, and | 
only, who shake ther hands from holding bribes; 
stop their ears from hearing evil; and close their eyes 
trom seeing blood. At the bar of justice, prisoners 
will cease to be found: the deserted jail. will crumble 
into dust: and the gibbet will be known only in the 

tales of other times. 

Wars, also, will be no more. The ‘monareh,, and 
the Republic, will no longer summon their wretched 
subjects to the field of battle; the great slaughterhouse 
of mankind; for the purpose of idendl to their domin- 
ions tracts, which they do not want and cannot goy- 
ern; of sating their cannibal revenge on the flesh of 
man; of spangling a crown with another gem, or 
_ twisting into a wreath of laurel another twig; of being 
able to say, “I have vanquished one more enemy;” 
and of adding another cubit to the stature of pride. 
The sound of the trumpet will no more startle the sleep 
of the cradle; and the village will rise no more in flames. 
to heaven: the name of glory will be no longer writ- 
ten in blood; nor the earth fattened with the corpses 


19 


mor whitened with the bones, of men. The Angel 
Peace, will wave her olive branch over the nations; 
the tempest of six thousand years be hushed to silence; 
and the creation sigh, and groan, and travail m pain, 
no more. 

Then Religion will resume her proper station; and 
no longer be subordinated to pleasure, gain, and glory; 
‘to frantic scrambles about place and power, and the 
agerandizement of wretches, who steal into office by 
flattery and falsehood, in order to riot on peculation. 
From Heaven will she descend, clothed with a cloud, 
and a rainbow upon her head: her face, as it were, 
the sun; and her feet. pillars of fire. In her hand 
she will hold a little book: and that book will be 
opened to the eyes of all the nations of men. On its 
pages they will read, in lines of light, “ Now zs come sal- 
vation, and strength, and the kingdom of our Gop, 
and the power of his Christ. Gov himself will dwell. 
‘among the great family of Adam, and be thew Gon; 
and they shall be his people. The joy, which is kin- 
died in heaven over repenting sinners, will be renewed, 
not over one solitary convert, but over nations, born 
maday. The path to Heaven will become the great 
highway of mankind; not wandered over by now and 
then a lonely traveller, but crowded with hosts: 
while the broad road to perdition will be untrodden 
and desolate. The skies will pour down righteous- 
ness; and the earth open, and bring forth salvation. 
Above, all will be sunshine, and smiles: below, all 
will be a paradise. The Church qwl/ be clothed with 
the sun; the moon will be under her feet; and upon 
her head a crown of twelve stars will beam with im- 
mortal splendour, 

‘To the second question; “In what manner are 
these things to be done?” I answer, They are to be 


20 ; 

accomplished, not by miracles, bob, by amen 
Paul has in the most express and : 
en us the law of procedure, by which ¢ ne k 
Gop is to be established in every part of | 
able world. “How,” says that Apostle, “s 
call on him, in whom they have not believed ; 
how shall they believe in him, of hom thay hen 
heard? and how shall they hear without a pre 
So, then, faith cometh by hearing; and_heary by 
the Word of Gov.” The Gospel, my brethren, is the 
power of Gop unto salvation, to all them that believe, 

Our course, therefore, is pointed out by the finger of 


Heaven. To the numerous yotaries of pir 
anpenst tion, are to be sent. the Word of God, and the 


S 


be added, also, other books, less. Men and m 
numerous, into which the Word of sari ransft 


ban (phe to here, are to aa Chis stianity 
through the world. ' 

Beat me to add, that those, by whom: hese migh-_ 
ty things are to be done, are themselyes Ret yh 
spirit of the Gospel, as the great, controuling principle 


of their conduct, Common sense hpi 


declared, and all experience uniformly proved, that 
precept without example. is vain, To. tbe intended. 
objects of this beneficence. it would be worse than in, 
vain. From men, who do not. practise ' 
teach, instructions would be received, as the Menicans 

receiyed them from the Spaniards, only .with con-— 

tempt and indignation. “a wheat sedge 


The process of this mighty work is, in. iy see 
also, exactly marked out by St. Paul. Salvation 


21 


has come unto the Gentiles, to provoke ihe Jews te 
jealousy; or, as in the Greek, to excite them to emula- 
tion. In other words, the Evangelical spirit of the 
Gentiles, as it will exist, and exhibit itself, at a period, 
which is stil] future, will convince the Jews, that the 
Gentiles are the chosen people of Gop; and awaken | 
in them an emulous desire to obtain the same char- 
acter, and the same blessings. This spirit, turning . 
with abhorrence from all the hatred, scorn, and perse- 
cution, with which the Jews have been hunted 
down by the nations of Christendom, will hereafter 
treat them kindly, justly, and truly. In their exile, it 
will make their residence peaceful and pleasant; and, 
in their attempts to reestablish themselves in their ~ 
own land, will furnish them every aid, which piety 
can prompt, or benevolence provide. Under this hap- 
py influence, enlightening, warming, and quickening, 
like the Sun, the Jews will feel a new conviction of 
the excellence of Christianity, and of the favor, 
with which it is regarded by Gop; and new desires to 
possess the honourable character of their benefactors. 
The valley of death, the great receptacie of the House 
of Israel, will then begin to be reanimated with life 
from Heaven. The bones, with which it is covered, — 
and whitened, will wh anoise, and @ shaking, come 
fogether, bone to his bone. Sinews and flesh sill 
come up upon them: and the skin will cover them 
above. A voice will sound from Heaven; “Thus 
saith the Lord Gov, “Come from the four winds, O 
Breath; and breathe upon these slain that they may 
live.” ” At ibis command, the breath of life will enter 
these innumerable corpses} and they will live, and 
stand upon their feet, an exceeding great army for 
multitude. 


22 


The casting away of the Jews is the reconcili 
of the world: the receiving of them m ‘ill be, to 
same world, life from the dead. “When the vo’ 
joy and gladness shall again be heard in the st 
of Jerusalem; the voice of the bridegroom, and 
voice of the bride; the voice of sh erent 
“Praise the Lorp of hosts, for the Lorp is good, and 


5... 


io 


al 


his mercy endureth for ever:” the world will look on, 
and gee with eae and meme is stu- 


cellence, of Christianity; and ci rs 
edge, that the truth of Gon, is as the great mountains 
steadfast and immovable. — Life’ will every’ where 
spring up from the dead: and the world, av vast ceme 
tery, in which souls are entombed, will be peopled with 
beings, spiritual and immortal. ~ +N Se Cs 
It is hardly necessary to observe, that the measure: 
which will produce these mighty” effects up n the 
Jews. will have a similar coeag wherev. E 
employed. bs Bb + pat 
The third question; “By whom are thes e things te 
be done?” gon but ot one ghee \ re to be 


In other words, they are to be done ps i 
whom Gop has given the means, and the di: 


for doubt is past. The work is eal Missi 
already in great numbers run to and fro: a 
edge is, even now, greatly increased. — 
the kingdom is already preached in Green 
Labrador; in Tartary; i in Fiiitostiiead . ae 
New Holland; in the Isles of the Pacific’ Ocean, « 
the Carribbean Sea; in Southern insta ieeOREC Ae 
African deserts. The voice of salvation, the'song of 


23 

praise to JeHovan, echoes already: from the sides a 
Taurus, and trembles over the waves of the Ganges. 
The Bible has travelled round the Globe. The Es- 
quimaus now turns over the pages of the Gospel, 
written in his own tongue: the wild inhabitant of the 
Cuban has dropped the Koran; and reads with won- 
der, hope, and joy, the tidings of the Saviour: and the 
poor wanderer of Caffraria listens to the hymn, sung 
from heaven to the Shepherds of Bethlehem. From 
land to land, and from sea to sea, the Word of Jeuo- 
VAH runs, and is glorified; and throughout its divine 

career sheds, like its Author, light, and on. and happi- 
ness, on this benighted world. 

In such an enterprise all, who engage in it, must 
be united. Consider how vast the work is; over what 
an extent of the earth it is to spread; what countless 
millions it is to reach; what a multitude of hands must 
be employed; what a multitude of hearts; what a mul- 
titude of prayers; what extensive contributions are 
necessary to supply the expense; and how many her- 
alds of salvation must proclaim the glad tidings of 
great joy. In such a work, should all Protestant 
nations unite; and all the individuals, which those na- 
tions contain; how imperfectly sufficient would their 
labours appear, to the human eye, for the successful ac- 
complishment of an enterprise so vast, a consumma- 
tion so divine? 

If Christians do not unite their hearts, and their 
hands, they will effectuate nothing. Solitary efforts 
will, here, be fruitless. Divided efforts will be equally 
fruitless. Clashing efforts will destroy each other. 

It is ashame for those, who wear the name of 
Christians, not to unite with other Christians in sucha 
purpose, as this. It isnot the purpose of a sect, a party, 
oraname, It is not a purpose of superstition, bigotry, 


24 


orénihusiasm. It isa purpose of Gop; a an ¢ bjec 
the highest complacency to Infinite + Br a S 
not those, who have been made to drink into one Spi 
show themselves, while professing to aim at such < 
object, to be of one accerd, and one mind? Shall : 
forms, and modes, here be forgotten; and, so far as the 
attainment of this mighty end is concerned, all names 
be Jost in that of Christian, and all diversities amalga- 
mated by the piety and benevolence of the Gospel? 
Shall not those, who profess to be Christians, prove by 
their harmony in this divine undertaking, that they 
are, indeed, the flock of Christ; that they. belong, to 
one fold; and that they are led by one Shepherd? _ 
To enlist your hearts, and hands, my faites! 
engage your prayers, and labours, in this h 
terprise, let me set before yeu the following mista. . 
1. The work, to which you are summoned, is the 
Work of Gov. Sep ag 
My brethren, it is the chief work of Gop, which has 
been announced to mankind. It is the end of this 
earthly creation. _It is the end of this earthly Provi- 
dence. {tis the glorious end of Redemption. It is 
the subject of the first prophecy, ever delivered to 
man. It was repeated in the second, It wasreiterat- 
ed in the long train, which followed, in a thousand 
varieties of sublimity and rapture. The eye of the 
seer, extending a divinely enlightened vision down the 
vale of futurity, beheld, at an immense distance, this 
elorious object, dimly ascending above the horizon. 
Remote as it was; and obscurely as it was seen; it 
warmed his mind with wonder and transport. ‘The 
prophet Isaiah, sublime beyond any other writer, ac- 
customed to thoughts, fresh from heaven, er, 
ing with a tongue, which emulates that of Angel 
rises, whenever this subject is presented to his view, 


25 


above himself; and lifts his wing for a loftier flight to- 
wards the angelic world. And shall not we, to whom 
this dispensation is nigh, even at the doors, catch a 
portion of his fire, and glow with a share of his ecsta- 
sy? We profess to love Gop. Shall we not unite 
with all the heart, to further the divine purpose, for 
which he made the earth and the heavens? We pro- 
fess, that we have believed in Christ. Shall we not 
advance with our utmost powers the exalted end of 
his labours, and sufferings? Here, He, for whom are 
all things, and by whom are all things, is bringing 
many sons unto glory. Here the Redeemer is multi- 
plying the trophies of his cross, and the many crowns 
‘of his final triumph. This is the great harvest of the 
world. He is now about to send his angels, to gath- 
er his elect from the four «inds. Who would not 
‘unite himself with such labourers in such an employ- 
ment? 
2. The present is the proper time for this glori- 
ous undertaking. —~ 
It is the proper time, as it is marked out by the 
Spirit of prophecy. Almost all judicious commenta- 
tors have agreed, that the Millennium, in the full and 
perfect sense, will begin at a period, not far from the 
year 2000. Christ, referring mediately at least, to this 
great event, says, “Behold I come as a thief;” i. e. sud- 
denly; and sooner than the world will expect. By this 
declaration we are taught, that the duration of the 
two last vials will be comparatively short; and that 
the dawn of the succeeding day will be earlier than 
mankind have been accustomed to believe. But, 
should we fasten upon the year 2090, as the period in 
which there shall be a complete accomplishment of 
the predictions concerning this wonderful event, how 
evidently is # necessary, that all the measures, by 


26 


which it is to be accomplished, should be now formed, 
and immediately begin to operate. Should we, should 
all Protestant nations, awake out of our long sleep; 
and shake ourselves as mighty men; should we bring 
every heart, and hand, to this vast work; should we 
pursue it with a firmmess, which nothing can daunt, 
and an ardour, which nothing can extinguish; how 
uninterrupted, how rapid, how successful, must be 
our progress, in order to find its consummation at 
the date assigned? Think of the changes, which 
have been mentioned in this discourse: how numer- 
ous; how vast; how wonderful; how evidently indis- 
pensable. ‘Think what it must be for so many mil- 
lions of the human race to yield up their false systems 
of Religion: systems, gross and rank with corruption; 
hoary with the age of many centuries; bound to the 
soul with the chains of bigotry; and armed for their 
defence with the sword, the rack, and the faggot. 
Think what it must be for pride to bow; forthe iron 
heart of avarice to dissolve; for ambition to feed no 
more upon blood; and for sensuality to wallow no 
longer in corruption. ‘Think what it must be for pri- 
vate and public crimes to be no more, for falsehood 
and fraud, injustice and cruelty, to fly from the 
thrones of princes, and the habitations of men. How 
amazing must be the change, when the Romish cathe- 
dral, the mosque, and the pagoda, shall not have one 
stone left upon another, which shall not be thrown 
down: when the Popish, Mohammedan, Hindoo, and 
Chinesian, worlds ‘shall be created anew; and the 
voice of angels exclaim concerning each, JEHovan 
bless thee, O habitation of justice, O mountain of holi- 
ness: when a pestilential Simoom shall no longer waft 
decay, and death over the moral wilds of Africa; 
and the soul throughout that vast continent be illumia- 


27 


ed by the beams of the Sun of Righteousness, and 
quickened with life from Heaven: when Europe shall 
no longer convert her wide domains into a stall of 
slaughter; nor offer herself as a voluntary holocaust 
upon the altar of Moloch: and when the human 
wolves, which have so long prowled around the 
American deserts, shall assume the innocence, and 
meekness, of the lamb. What a transmutation must 
man have undergone, when there shall not be a tyrant 
nor a slave, not a jail nor a gibbet, not a dram-shop 
nor a brothel, not a lie nor a theft, from the rising of 
the sun to the going down of the same. How aston: 
ished must the earth be, how delighted the heavens, 
to behold the Sabbath dawn with serenity and peace 
upon Japan; and, moving slowly, and solemnly, 
round this great world, shed its evening lustre upon 
California; and see the earth one vast altar, and the 
sky one magnificent temple, of Jenovan; perfumed 
with incense, offered up by the immense congregation 
of man? Who does not discern, that the centuries, 
which will expire before the specified date, will be a 
stinted period for the accomplishment of such a work 
as this? Who will not rejoice, and take courage, when 
the hears it proclaimed from heaven concerning this 
very work, “I, Jenovan, will hasten tin its time.” 
The present is the proper time, also, because this 
work is actually begun; and begun upon an astonish- 
ing scale. How wonderful is it, that so many per- 
sons should have united in it; that such persons should 
have united in it; that they should have acted with so 
much Christian catholicism; that so many prejudices, . 
which have hitherto been moles, and spots, on the di- 
vine aspect of Religion, should have disappeared; that 
contributions should have been so extensively, so liber- 
ally, so ardently, made; that prayers should haye 


28. : 


mingled in one strain of wr from a thousan 
lands; that the Bible should have traversed | the globe 
with the flight of an Eagle; and that Missionarie 


should already have proclaimed the tidings of eternal | 


life to the four corners of the earth? The streamle 
already become a river: the river will yeep 


intoan ocean. Should these efforts cease; should this — 
spirit expire: how many generations of men may 


pass, before the same mighty advantages will return; — M 
before even the attempt may be renewed? smegma: . 


There is a crisis in all human affairs. If seized, it 
almost ensures success: if lost, every thing »is lost with 
it. Sow in season; and you will reap a rich harvest. 
Sow out of season; and you will reap nothing. For 
the great purpose before us the present time is that 
crisis. Look at these men. Gop summoned them 
_ together. Look at their efforts. _ Gop. inspired them, — 

Look at their success. The blessing which created it, — 
descended from Gov. The voice of his Providence, 
i and full of Migexign calls to us, “Go for. 
ward.” ty dale ait 4 
Regard no difficulty, which has hindered, did tap: 
disappointment, which has perplexed, this Evangelical 
enterprise. Difficulties are merely trials of our faith, 
and love. They exist, only to be surmounted., What 
would have become of the children of Israel, had they — 
_ stopped between Pi-hahiroth, and Baal-zephon? 


3. The necessity of this work irresistibly’ demands, 


: 
| 
| 
; 
: 


every practicable effort. od dele ella 
Me The whole world,” says Si. John, speaking of his — 
own time, “lieth in wickedness: lieth, (for such is the — 
indication of the original,) as a man slain lies welter-— 
ing in his blood. How extensively is this strong picture _ 
a portrait of the world at the present moment? Cast 
your eyes abroad over this great globe; and mark 


29 


how yast a portion of its surface is, in the moral sense, 
an immense field of death; a place of graves; a cata- 
comb, where souls are buried, to wake no more. Look 
narrowly. Not a limb moves; not a bosom heaves. 
Listen. Not asound trembles on the ear. Life has 
yanished: and solitude, and silence, brood over this re- 
ceptacle of departed men. Who would not obey the 
voice, which commands, “Take ye awuy the stone 
from this cave;” «while the Son of Gop stands before 
‘the entrance, ready to call to each of its slumbering in- 
habitants, “Lazarus, come forth?” 

The gate, which in Asia, and Africa, was once 
opened wide at the head of the way to eternal life, has 
long since been barred; the path to Heaven forgotten; 
and the communication with that happy world finally 
eut off. Ignorance has benighted, sin bewildered, and 
misery broken down, their wretched inhabitants. 
Not an effort are they either disposed, or able, to make 
for themselves. Shall we, when we behold them 
wounded, and helpless, pass by, with the frozen heart- 
ed priest and Levite, on the other side? Shall we not 
infinitely rather, with the good Samaritan, pour oi 
and wine inio their wounds; and_ provide etiectually 
for their restoration to life and health? 

Corivey yourselves in thought, my brethren, to the 
regions of Hindostan. Behold there 20,000 wretch- 
ed females annually offered up, as burnt-offerings, on 
the funeral piles of their deceased husbands; and thrice 

20,000 orphans, in this manner bereaved, each of its. 
surviving parent, thrown upon the world without a 
friend to protect, a hand to feed, or an eye to weep 
over them. Advance to the wild and desolate do- 
main of Juggernaut. See a region, more than one 
hundred miles in diameter, white with the bones of 
men, who have perished in their devotion to this orien- 


30 
tal Moloch. Mark the wot 7 de gs 


vine nts éF death, paid the’ flesh ‘ot ie GE the | 


wretched victims crushed beneath the cnaneliannets 
of this gigantic idol, rolling over a path, paved with 
corpses, Enter the caverns of Goa; where a living 
Moloch sits on the tribunal of the Inquisition.” Hear 


the chains clank; the groans murmur; and the shrieks — 


burst the bosoms of the wretched prisoners, confin- 
ed in this outer chamber of hell. Follow the bare- 
footed victims, in their funeral! habits, to the stakes, to 
which they are bound, and the tune which they 
-are consumed to ashes, RTT 

To rescue man, poor, suffering, persecuted man, 
from these tremendous evils is one bright’ and glorious 
purpose of the work before you. The hearts, which 
will not feel these objects; the hands, which will not 
labor to sweep them from the earth; are the hearts and 
hands of fiends. I will not insult my country with a 
suggestion, that such can be found here. = 

But we are not to be confined in our researches to 
Hindostan, to Asia, or to the Eastern Continent. We 
are to range the World. Whithersoever we go, we 


Be tae 
shall see ignorance, errour, and sin, sown every where; 


and every where producing misery, thirty, sixty, and 
an hundred fold. 'T'his rank and baneful crop is ev- 
ery where to be weeded out. ‘Truth’ and righteous- 
ness are every where to be sown, and eee ween se 
golden harvest of comfort, peace, and joy. soa hale 
But, my brethren, all this is comparatively of small 
moment. The great duty before us is to rescue men 


from sin, and perdition. All numbers halt; all 
comprehension, beside that w hich is infinite, sits down — 


in despair; when the worth of the soul, and the im- 
port of its eternal happiness or eternal woe, are to be 


| 


: 


31 
at 


estimated. Ascend on the wing of thotight to thé 
world of life. Station yourselves before the throne of 
infinite Greatness. Behold there an immortal mind, 
no longer a rebel against its Maker, no longer an out- 
east from his kingdom; but a child; an heir of Gop; 
a@ joint heir with Jesus Christ to the heavenly inher- 
itance: its sins washed away in the blood of the Lamb: 
its conflicts ended: its victory achieved: its crown of 
glory won: and its career of transport commenced, to 
improve and brighten forever. Weigh this mind, and 
the blessings treasured up for its enjoyment, with the 
silver and the gold, the pains and the labours, which 
you, and all others, may be supposed to contribute for 
the accomplishment of its salvation: and you will pro- 
nounce them all nothing, less than nothing, and van- 
ity. Weigh against such a mind, the world, which we 
inhabit. Weigh against it the universe, with all its 
worlds, and suns, and systems: and you will pronounce 
them the drop of the bucket, and the small dust of 
the balance. 
_ But, my brethren, you are summoned, not to effee- 
tuate the salvation of one such mind; but of thou- 
sands, and millions. The whole earth waits, with ar- 
dent hope for this manifestation of the sons of Gon; 
this great jubilee of man; in which crimes and suffer- 
ings shall cease; in which the bondage of corruption 
shall terminate; and in which from the utiermost parts 
of the earth are to be heard songs of exultation and 
rapture; even “Glory to the righteous!” The everlast- 
ing Gospel is every where to be preached. ‘Temples 
are every where to rise. Churches are every where to 
be gathered: and minds are every where to be born 
of God. Nay the world is to become one tem- 
ple, and the race of man to form one church, of the 
Redeemer. All these millions are destined to endless 


82 


life; and will one day stretch their wings fo the ré 
gions of immortality. SOD 4 Pram 
The day, in which these blessings are to erey 
in, has arrived. The day, in which the mighty work 
will be seen in its full completion, is at hand. We 
must labour; that /hose, who come after us, may enter 
into our labours. We must sow: and in due time, 


both we and our successors, if we sow bountifully, | 


shall reap a divine harvest. With every faithful -en- 


deavour of ours the Spirit of Grace will co-operate, 


As the earth bringeth forth her bud; and as the gar- 
den causeth the things, that are sown im it, to spring 
forth; so the Lord Gop «will speedily cause righteous- 
ness and praise to spring forth before all the nations. 
Into the divine Wiigaded sanctified minds will Sy as 
a cloud, and as doves io their windows. . 

Forget, then, the little period, which intervenes be- 
tween us, and this glorious day. Convey yourselves 


on the wings of anticipation to the dawn of this great — 


Sabbath of time. Survey what the prophet beheld 
with exultation, at the distance of three thousand 


years. The way to eternal life is no longer narrow, — 


and solitary. It has become a galaxy; ascending from 


the East, and from the West, and centering in mid-— 
heaven. Up the broad and luminous path stars in 


endless multitudes rise from both skirts of the horizon: 


stars, differing from each other in glory; but all des- _ 


tined to shine with pure and eternal splendour. — 


But your interest in these things, my brethren, is not. 
to terminate even here. You are not to rejoice merely — 
in beholding the renovation, virtue, and happiness, of © 


a world. You are not merely to follow in thought a 


. 


single sanctified spirit, or millions of such spirits, to the — 


realms of glory. The day is on the wing in which 


we, and they, shall hear the voice of the Archangel, 


33 


‘and the trump of Goo, summoning all, who are in 
their graves to come forth. What thoughts will it 
then awake in the soul; with what emotions will the 
bosom heave; when the eye looks round upon the di- 
vine. assembly of perfect minds, re-united to bodies, 
raised in incorruption, power, and glory; to be con- 
scious, that even one immortal being has been rescued 
from the second death, and placed in the possession of 
endless life. How will the heart labour; how will the 
soul expand with vast conceptions; when it beholds, 
not one, but hundreds, thousands, millions, led by the 
efforts of ourselves, and our contemporaries, from the 
east and the west, from the north and the south, to the 
night hand of the Judge; and acknowledged before the 
universe as his friends and followers. And O, my 
brethren, with what ecstasy shall we accompany 
them to Heaven; seat ourselves by their side; learn 
from them the story of their salvation; and hear, pro- 
nounced by their own lips with a gratitude, which will 
increase forever, “The glory of this delightful world, 
the blessings of this immortal life, we owe first to Gop, 
_and next to you?” Unto Him, that loved us, and 
washed us from our sins in his own blood; and hath 
made us kings, and priests, unto Gon, even his Father: 
io him be glory, and dominion, forever and ever! 


AMEN. 
5 


34 » 


I he following gentlemen now compose the American Board 
of Commissioners for Foreign Missions. The names of mem- 
bers residing in the same state, are arrange acoonging to 
seniority. 


IN THE DISTRICT OF MAINE, 


Grn. HENRY SEWALL, 
Rry. JESSE APPLETON, D.D. President of Bowdoin College, 


IN NEW HAMPSHIRE, ~ 


Hox. JOHN LANGDON, Esa. LL. D. Fo us 
Rey. SETH PAYSON, D. D. 


IN VERMONT, 
Rzy. HENRY DAVIS, D. D. President of Middlebury College, 


IN MASSACHUSETTS PROPER, 


Rry. JOSEPH LYMAN, D. D. 

Rey. SAMUEL SPRING, D. D. 

His Honor WILLIAM PHILLIPS, Ese. 

WILLIAM BARTLET, Ese. - : 
Hox. JOHN HOOKER, Ese. 

Rey. JEDIDIAH« MORSE, D.D. 
Rev. SAMUEL WORCESTER, D. D. 

JEREMIAH EVARTS, Eése. - 


bs IN RHODE ISLAND, 
His Excerzency WILLIAM JONES, Esa.- at ao 


IN CONNECTICUT, 


Gen. JEDIDIAH HUNTINGTON, 
Hon. JOHN TREADWELL, Esa. rias D. ig 

Rev. TIMOTHY DWIGHT, D. D. LL.D. President of Yale College 
Rey. CALVIN CHAPIN. © 


IN NEW YORK, 


Hox. JOHN JAY, Ese. LL. D. 
Hon. EGBERT. BENSON, Ese. LL. D. af ep RA out 
Rey. ALEXANDER PROUDFIT, D.D. Mitt Lahey Hs 
Rey. ELIPHALET NOTT, D.D. President of Union College. 
’ ; j 
IN NEW $ERSEY, 4h, {yield 


Hon. ELIAS re hE Ese. LL. D. 7 
Rev. ASHBEL GREEN, D. D. President of Princeton College. , 
Rev. SAMUEL MILLER, D.D. Pr ofessor in the Theological Semin- 


ary of the Presbyterian Chureh. Lies 
Rey. JAMES RICHARDS. 


Sothen, hia 


IN PENNSYLVANIA, 
ROBERT RALSTON, Esa. 


The next annual meeting of the Board is to be held in New- 
Haven, at the Philosophical Chamber in Yale College, on 
Thursday, the 15th day of September, 1814. The Rey. Samu- 
EL Miter, D. D. is appointed to preach the annual sermon, — 
and the Rey. Jamzs Ricwaxps is appointed his substitute. 46] 


sid ok opel dea py. 


k eat. vIn 


“a 


Paes Yas, ia 
bet ~ 


aN dae i! NE Ta, Sl ‘a, 


8. v. AnmsTnone has recently ae in 
containing nearly 700 pages, ee Two DO 


Prrvcrran ProresTasr Pe ened) ro tHE H- 
from the best Authorities, by Exzazan Lorn, of 1 
On no subject of a religious nature, is information 
than on this. In these volumes are exhibited insts 
Redeemer’s cause, and here is shown in their ‘ead 
object of that zeal. In a word, here is set before Chr 
and man, as it is in truth. (CP Patronage is solicited. 


~ 


NEW BOOKSTORE 

. NO. 50, © 

iS SAMUEL T. ARMSTRONG, informs his friends 

He opened a valuable sssortment of Bosks at the above 
ay on liberal terms, wholesale or retail. Every favor g 
a in alll its variety executed at short notice, 


Be ene 


A Tribute to the Plemory of Departed Enfants. 


SER MON; 


PREACHED TO 


See SECOND CHUECG, 


ON SUNDAY, OCTOBER 1f1, 1835, 


BY ITS MINISTER, 


CHANDLER ROBBINS. 


PUBLISHED BY REQUEST. 


BOSTON: 
S.G. SIMPKINS, COURT STREET. 
1836. 


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FREEMAN AND BOLLES 
WASHINGTON STREET. _ 


SERMON. 


MarrHew ii. 18. 


In Rama there was a voice heard, lamentation, and weeping, and great 
mourning ; Rachel weeping for her children, and would not be comforted 
because they are not. 


Ir cannot have escaped the notice of any of my 
hearers, and by some the circumstance is this day most 
deeply felt, that there has been of late an unusual 
mortality among the little ones of this metropolis. 

There is hardly a street in the city, to one or more 
of whose dwellings the plaintive language of my text 
will not apply—in which we may not find some Rachel, 
weeping for her children, because they are no more. 
Not, indeed, like the Jewish matron—according to the 
custom of her people—d/ifting up the voice of wailing, 
nor yet like her refusing to be comforted; but silently 
sorrowing, and yielding in her secret chamber to the 
full tide of a mother’s bereft affection. 

Such a Providence as this, produces peculiarly solemn 
impressions upon every reflecting mind; and touches 


4 


the deep sympathies of every tender heart. And there 
are few, I believe, who will make light of an humble 
endeavor, to give distinctness and durability to the 
pure and holy feelings which this divine dispensation 
does, or ought to awaken. 

Since we listened to the last evening benediction in 
this house of prayer, I have been called to perform the 
last solemn service of our religion, over the remains 
of four infants, whose parents usually meet with us 
around this altar. 

It is true, that not one of those who have thus fallen 
asleep, had ever entered these walls. It is true, that 
their innocent countenances had not become familiar 
in this religious group; and that no vacant seat now 
marks their departure to the public eye. But, often, 
have their sweet images been brought up hither in 
their parents’ grateful hearts. Often, have their endear- 
ing graces swelled our thankful song. Often, has the 
desire for their pure happiness, added fervor to the 
pleadings of our mutual prayer. Often, has the cause 
of their innocence, given strength and impulse to the 
holy vows, which the heart has registered here. And, 
thus, they have all their lives had a place, and an in- 
terest, in the Temple. Thus, have they been most 
intimately and worthily associated with the solemnities 
and the recollections of this scene. And, therefore, 
while so many of our number do at this hour, miss in 
their hearts, those who have been sweet companions 
in this house of prayer, it is right for us all, to sym- 


5 


pathize as inacommon loss. It will be edifying to all, 
to indulge in that train of serious reflection, into which 
the minds of some of our friends, are naturally and 
appropriately turning. 

Another strong reason has induced me to make 
public mention of the death of those, for whom many 
are mourning because they are not. 

As I have passed from one to another, and marked 
the divine beauty of their placid repose, I have felt 
that the sight was a holy privilege, and the scene fra- 
grant with the choice influences of heaven ; and, could 
not resist the impression, that so many sacred lessons— 
with a common moral—as had been presented for the 
study of the past week, pointed, as with the finger of 
Providence, to a broader sphere of improvement than 
a single bosom; and furnished a heaven-directed topic 
for the social meditations of this day. 

And yet another consideration has operated to per- 
suade me to raise this public monument to the memory 
of the infant dead. 

When—as has been strikingly the case during the 
past year—several eminent and useful men, in the prime 
of life, are cut down in quick succession, a shade of 
gloom rests upon the community in which they moved. 
Many are the solemn lessons which are read over their 
untimely graves; and many are the notices, which, in 
public, and private, express the depth of the bereave- 
ment and proclaim their eulogy. And it is all well 
that such should be the case. For, solemn indeed is the 


6 


event ; and deep and wide, the void; and full of sacred 
emphasis the moral. But, should the crowded band of 
innocents, fall asleep together in the bosoms of their 
several homes, and be translated to their seraph’s state, 
and the eye that reads over the weekly record of mor- 
tality, heedlessly pass by their little names? As if 
they might die, and the loss to the community be light? 
As if they might drop away, and teach no lesson? As 
if their brief pilgrimage might be ended, and no work 
have been done to make it memorable? Forbid it 
truth, and piety, and love! Let the elder, and the widely 
known, have their full meed of regret and honor— 
though there are dangers always in the eulogy of men. 
But, remember who took the infant in his arms, in the 
presence of the multitude, and pronounced over it the 
most unqualified panegyric, when he gave it his bless- 
ing, and called it an image of the kingdom of heaven. 
It is then in the spirit and in imitation of Jesus, that 
I would now spread out before you, a brief and imper- 
fect representation of the graces and offices of those, 
for whom the mother mourns because they are not. 


Who and what, then, were they, whose earthly being 
has been thus nipped in the bud? 

Brief as has been their sojourn with us, we have 
seen bright evidences that they were immortal spirits. 
Premature, as now appears to us their fall, they have 
engraved on our hearts, by all the beauty of their inno- 
cence, the glorious truth, that they are destined to an 


7 


eternity, in whose distant future, the four score and ten 
earthly years of the venerable patriarch, will appear 
to his retracing spirit, brief as the infant’s dream of his 
past mortality. 

They lived with us; and yet had no experience of our 
life. They were in the world, and yet had no know- 
ledge of the world. They were possessed of all the 
elements of our humanity; yet all in their native sim- 
plicity ; all mingled in the proportion in which the 
Divinity first grouped them together ; all yet unmould- 
ed intoahuman character. The Divine was there; and 
the human was there ; and yet the great strife between 
the divine and the human, had not yet begun. The 
wolf and the Jamb, slumbered side by side, in their little 
breasts. The Dove of God nestled there; and the 
beast of prey crouched quietly; and their hearts were 
conscious of but one inmate, and that was Peace. When 
the Divine moved, they smiled, and loved, and showed 
us glimpses of the indwelling of the image of the 
heavenly. When the passions of the human were 
momentarily stirred, we saw the manifestations of the 
evil will, and recognised in miniature, the too familiar 
features of the earthly. And yet, one glorious dis- 
tinction of infancy, who has not loved to mark! Their 
good was unalloyed good. But their bad was ever 
softened evil. ‘Their divine impulses were direct and 
pure as the angel’s motive; but their evil, was not like 
the evil of the man. Their kindred with heaven, was 
yet closer than their connexion with earth. Their 


8 


spirits swelled beyond the measure of their bodies. 
The bright light, that lighteth every one on the 
entrance into the world—which, alas! is so often 
obscured, in the grosser images of the elder in the 
body—was seen to shine out clearly through the thin 
and transparent veil, of their mortal robe of virgin 
white. They seemed, as we fondly gazed upon them, 
almost like angels confined in the frail and narrow 
prison of the body, through which they were striving 
to reveal themselves to us. And now that they have 
departed, they seem but the more to have been angel 
visitants. Nay, it is not fancy now. The beautiful 
and mysterious semblance, is changed into a hopeful and 
glorious reality. They ore angels, and they were so. 
They had never yet fallen from their first estate. They 
had never been driven from the garden. No flaming 
sword was behind them, to frighten them from the 
bowers of Eden. Pain and death were no dreaded curse 
to them. They bore mortality’s doom in the body, 
but their spirits knew no curse. All who looked upon 
them with the eye of truth, reverenced the blessing of 
Jesus, written upon their foreheads ; the dawning glory 
of Paradise smiling around their brows. 


Such were the departed. Such their state on earth. 
The study, admiration, envy, of the sage. The subject 
of celestial sympathy. Whose undefiled idea lives in 
the nearest view of our Father which is in heaven; 
and whose reality reflects upon human eyes His smile. 


9 


And now, let us inquire, what works they have ac- 
complished during their transient stay on earth? For 
even the infant worketh in the world; and often accom- 
plish much for mankind—how much, let angels sing. 
This at least we know, that there has been no waste 
of life and love in the creation of the infant that the 
earliest dies ; that it has not been in vain to the parent, 
that so much has been endured, for the sake of one so 
briefly enjoyed; that it has not been for nought, that 
the breath of life just heaved its little breast to-day, 
and to-morrow left it,—cold, and pale, and motionless, 
as it were a sculptured cherub, clasped to the maternal 
bosom, in place of her living child. 

No, not in yain! Disconsolate parent, do not cherish 
the unholy thought. And come all, and study the 
works which have followed even these little ones to 
the land of rest. 

They came into the world, bearers of a message from 
heaven. Its burden was the new commandment, ‘Love 
one another.’ And they have executed their commis- 
sion, so silently, and yet so faithfully; they have whis- 
pered it so sweetly and so often to the heart; their 
little prattle has uttered it so eloquently; and their 
soft smile has pictured it so brightly, that all home has 
received it of them; and far beyond home the message 
has spread. 

The mother has felt it every day, and all the day long. 
And its effect has been seen in her countenance and 
heard in her words, and pervaded all her domestic 


round. The father has heard it gladly in the early 


2 
» 


ees, oe 


10 : 


morning, and carried its impression abroad mto the 
busy world ; (you may often read the infant’s heavenly 
lesson on the exchange, in the workshop, or at the 
plough, in the newly blest father’s smile,) and he has 
hasted ahome in the evening, well pleased to submit 
his heart to his tiny moralist again. And friends have 
caught the same influence as they have leant over the 
cradle, or taken its inmate up in their arms to bless it, 
and be doubly blessed in return. And visiters have 
felt the moral even in their transient stay. 

Where is the one infant who has died and taught no 
lesson of love; brought no call and aid to affectionate 
duty; done nothing to refine and strengthen the holy 
chain of human sympathy? Whose heart has infancy 
ever injured ? Whose has it ever left all unaffected ? 

Into the tissue of whose life, has it not with its pure 
hand, woven some golden thread, some ray of joy, 
some heavenly tie? | 

Yes, they have descended to earth on their Father’s 2 
errand; and they have finished their work, and have 
glorified Him, before they were summoned to render | 
back their commission. 

And yet another office they have answered. They : 
came to present to our admiration and our imita- 
tion—a true miniature of the heavenly character.— 
Innocence is the morning twilight of perfection. The 
same radiance that shines on the face of the perfect 
man is prefigured in the countenance of the babe. 
The elements of character in their state of natural rest, 


| 


11 


manifest the same expression as the elements of the 
mature character, after it has been tried, purified, 
sanctified, and balanced. 

Every Christian grace displays itself at some period 
in the infant of but a single year. The friends of the 
departed will tell us, that faith, humility, truth and 
love, have been the common manifestations of every 
day. And even patience, that grace of so difficult ex- 
ercise in all, those who have watched the little sufferers 
night and day, have seen. Yea, there are who will 
bear witness that they have seen even patience in their 
mild and calm look; and that they have felt its pres- 
ence in those innocent minds, when, in the midst of 
pain, their countenances have often beamed upon them 
with a languid smile, as if of thanks, (how touching a 
recompense) for all their kind, yet vain efforts of relief. 
Of such, indeed, is the kingdom of heaven! Of such 
beautiful elements, all tried, harmonized, and fully 
matured, was composed the character of the Perrror 
Man. 

No wonder that Rachel mourns, when beings such 
as these are not! No wonder that the Christian pa- 
rent weeps silently and long, when creatures of such 
spiritual beauty are no more! O, regard it not,—ye 
who have never known what the parent feels,—O, re- 
gard it not a trifling thing to the world, that so many 
are simultaneously conveyed from the cradle to the 
tomb. No, ye pure spirits, ye pass not away unwept ! 
Ye leave us not like the summer bird, whose sweet 


12 


note ceases, we know not when! Ye are not caught 
upward like the morning cloud, and the early dew, 
with no eye to strain after your vanishing beauty, and 
no heart to miss your heavenly office! Your little 
graves shall not be overlooked among the taller mon- 
uments of the churchyard! Ye have left a deep void 
in the love and in the beauty of life! Ye have taught 
us your hallowing lessons! Ye have manifested bright 
glimpses of the kingdom of heaven! Ye have availed 
much, by the strong attraction of your innocence, to 
draw mankind upward to the Father ! Your little span 
of life has been crowded with sublime morals, and 
your memory is written upon many softened hearts! 
Not one of your little host has crossed the flood, with- 
out a sincere and swelling requiem! The warm tear 
drops frequent upon the record of your departure! And 
the same breath that calls you surely blessed in that 
better land, tells how lovely and how lamented, 
below! x 

But, deep as is the loss to home and friends, of the 
infants who were their brightest life, surely no Christian 
Rachel can refuse to be comforted, because they are not. 
There is every thing of consolation in the infant’s death. 
Every ray of comfort which beams through the Word 
of God, from beyond the grave, concentrates in the 
heart that views this event by the heavenly light. 

How sweet their repose! From an earthly dream— 
perhaps a painful dream—they have fully waked in 
heaven. A vision of kind forms in the body, and of 


13 


an earthly home, has passed before them like a paint- 
ed scene ; and then they have opened their eyes upon 
the smile of God, and the enchanting realities of an 
unfading home. They heard from afar the tumult of 
this jarring world, and now their ears are charmed 
with the harmonies of the Land of Peace. They 
stood on the threshold of this scene of dangers and of 
snares, but a kind Hand has caught them away, before 
they were harmed. 

It was all joy to them to die. There was no dark 
valley of gloomy shadows, at the end of their journey. 
’Twas only sleep, more welcome, and as free from 
dread. 

What Christian mother would’ take them from the 
safe bosom of God, back to her own? Perhaps, she 
would be permitted to give them but one more earthly 
embrace ; and then dying herself, leave them mother- 
less to the dangerous world. ‘Ono!’ I hear her 
exclaim, ‘ thy mother, darling babe, has gladly borne 
all that has been laid upon her for thy sake, and would 
willingly have taken every pain of thine beside ; and 
now she will school her heart to bear without a mur- 
mur, even this last pang thou canst ever cause her tc 
endure for thee—to bear thy loss for a few short days— 
the greatest sacrifice of all, but for thy greatest good. 
She will cheerfully spare thee so soon from her bosom, 
that thou mayest rest the earlier in the bowers of 
peace.’ 


——— ee UT 


14 


And now, bereaved parents, and parents whose 
quiver is yet full, and ye too, Christian friends of 
whatever age, who have never called an infant, brother, 
sister, or child; all ye whose faces are turned towards 
a purer state, let these little heavenly messengers in 
the train of the Son of God, teach your hearts by the 
winning eloquence of their beautiful lives His blessed 
lessons. Let the ascending cherubs take us by their 
little hands and lead us upward with themselves to the 
throne of God. 


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